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ECCLESIASTES 


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OJvi«i«r-  ._3l.S   I'A-lS 
Section. ..,*.!rli,    I    (L  ^ 
No, 


the: 


STUDENT'S  COMMENTARY 


A  COMPLETE  IIERAIENEUTICAL  MANUAL 


ON    THE 


BOOK  OF    ECCLESIASTES 


CONSISTING    OF 


A  CORRECTED  TIEllREW  TEXT. 

AX   A.Ml'LE  CRITICAL  APrARATUS, 

A  FREE  BUT  TERSE  METRICAL  RENDERING, 

A  MODERNIZED  AND  RHYTHMICALLY 
A  R  R  A  N  G  E  D  T  R  A  N  S  L  A  T I O  N , 

AX   EX  TENDED  INTRODUCTION. 

A  DETAILED  TABULAR  ANALYSIS. 
THE  AUTHORIZED  VERSION  AMENDED, 

THE  AMERICAN  REVISED  VERSION, 

A  CLOSELY  LITERAL  METAPHRASE, 

A  COPIOUS  LO(nCAL,  EXECETICAL, 

AND  PRACTICAL  EXPOSITION, 

AND  FULL  LEXICAL,  GRAMMATICAL, 

AND  VINDICATORY  NOTES 


ADAPTED    TO  UEADEHS,   PHEArnERS,  AND  SCITOLARS  OF  EVERY  ^TAGE  OF  PROGRESS  AXD 

OF  ALL  DENOillNATJONS 


By  JAMES  STRONG,  S.T.D.,  LL.D. 


NEW  YORK:   HUNT  &  EATON 
CINCINNATI:   CRANSTON  &  CURTS 


Copyright,   1803,   by 

■1 
Madisox,  N.  J. 


PREFACE. 


THE  title-page  so  full}^  describes  the  parts  and  plans  of  this  volume,  that 
but  little  need  here  be  said  additionally  on  these  points,  except  what  fol- 
lows under  the  head  of  Explanations.  The  task  of  the  commentator,  as 
I  apprehend  it,  properly  consists  in  ascertaining  the  true  text  of  the  writing 
commented  upon,  and  then  developing  its  exact  sense  and  bearing.  Tlie  former 
of  these  duties  can  only  be  justly  accomplished  by  a  careful  and  minute  exami- 
nation and  comparison  of  the  written  and  printed  editions,  with  the  collateral 
help  of  versions,  etc. ;  and  the  latter  part  of  his  undertaking  is  fulfilled  most 
justly  by  accurate  translation  and  judicious  annotation. 

The  formal  Introduction  is  subsidiary,  as  setting  forth  the  history,  authen- 
ticity and  literature  of  the  production,  and  the  formal  Analysis  as  exhibiting  the 
concinnity  of  its  contents,  both  in  detail  and  as  a  whole. 

For  the  sake  of  placing  as  well  as  eliciting  the  meaning  in  its  full  light  and 
force,  and  from  different  points  of  view,  I  have  given  several  versions,  none  of 
them  put  forth  as  my  ideal  for  general  use,  but  each  having  its  distinctive  char- 
acter and  purpose,  as  indicated  by  its  title  ;  and  in  order  that  no  aspect  or  si<'-- 
nificance  of  the  original  phraseology,  in  turning  it  into  an  idiom  so  different  as 
the  English  is  from  the  Hebrew,  might  escape  the  reader's  attention,  I  have 
made  these  range  all  the  way  from  the  baldest  possible  rendition  to  other  forms 
more  or  less  paraphrastic* 

By  this  means,  in  connection  with  the  associated  parts  of  my  work,  I  have 
endeavored  to  exhaust,  as  nearly  as  could  be  done  within  a  reasonable  space,  the 
entii'e  contents  of  the  book  expounded  ;  that  is,  to  discover,  display  and  explain 
precisely  what  the  writer  says,  and  how  and  why  he  says  it,  as  well  as  to  develop 
what  he  means  or  implies,  and  at  the  same  time  to  show  its  pertinence,  truthful- 
ness, consistency  and  importance. 

In  the  running  comments,  which  these  last  remarks  include,  I  have  not 
thought  it  advisable  to  controvert  the  opinions  of  those  with  whose  views  I  have 
not  been  able  to  coincide,  nor  to  encumber  my  pages  with  citations  of  authorities, 
except  in  cases  of  very  special  interest.  The  fairest  and  most  satisfactory  course 
for  those  who  may  honor  me  with  perusal  or  consultation,  if  they  wish  to  know 
the  sentiments  of  others,  is  to  read  for  themselves  the  volumes  that  exhibit 
them. 

*  The  render  will  understand  tliat  everywhere  the  chapter  and  vurse  numbers  inclosed  witliin 
square  brackets  are  those  of  the  Hebrew  text  when  it  differs  in  tiiis  respect  from  the  English  version 
(namely,  in  v,  1-20  [iv,  17-v,  10]). 

iii 


ECCLESIASTES. 


For  a  similar  reason  archreological  and  dogmatic  questions  and  particulars 
are  not  discussed  here,  but  are  simply  referred  to  in  general  terms  ;  and  sermon- 
izing has  been  avoided  as  inappropriate  and  tiresome,  although  the  bearing  of 
important  principles,  as  set  forth  in  the  text,  upon  human  life,  historical,  social 
and  individual,  has  not  been  neglected.  For  mere  general  illustration  I  have 
neither  space  nor  occasion,  and  the  same  may  be  said  of  pictorial  embellishment. 
Biblical  and  theological  dictionaries  are  now  so  abundant  and  excellent,  that  all 
these  collateral  helps  may  here  be  safely  dispensed  with.  Lexicons  and  gram- 
mars come  under  the  same  category,  everything  essential  in  these  regards  being 
supplied  in  the  renderings,  and  the  marginal  and  foot-notes.  I  have  sought  to  give 
the  reader  the  results  of  sound  scholarship  without  troubling  and  detaining  him 
imnecessarily  with  its  technical  details.  At  the  same  time  I  have  furnished  him 
with  the  means  of  judging  for  himself,  according  to  his  degree  of  capacity,  on 
all  the  ]K)ints  involved. 

The  following  considerations  have  led  me  to  select  the  Book  of  Ecclesiastes 
for  the  beginning  of  a  Biblical  task  which  may  be  regarded  as  the  outcome 
of  a  life-long  preparation:  (1)  During  the  twenty-five  years  of  my  connec- 
tion with  the  Drew  Theological  Seminary  I  have  annually  gone  over  this  book 
with  my  classes  very  carefully  and  minutely,  so  that  I  may  be  presumed  to 
comprehend  its  import  quite  thoroughly  ;  (2)  The  book  is  itself  one  of  the  most 
difficult  and  most  disputed  of  all  in  the  sacred  canon,  and  therefore  any  new  light 
Avhicli  may  be  shed  upon  it  ought  to  be  most  welcome  to  earnest  Bible  students ; 
(3)  It  is  a  comparatively  short  book,  and  any  imperfections  or  infelicities  in  my 
mode  of  treating  it  may  hereafter  be  more  readily  corrected  by  the  aid  of 
friendly  criticism  or  suggestion,  which  I  accordingly  invite  to  be  made  to  me 
directly  or  by  the  press  or  through  my  publishers. 

JAMES   STRONG. 

Madison,  N.  J. 


EXPLANATION 


EDITORIAL   AND   TYPOGRAPHICAL   DETAILS. 


I.  The    Hebrew   Text. 

1.  This  is  that  of  Van  der  Hoogiit,*  vvliicli  is  now  universally  acknowledged  as  the  Texlus  Re- 
ceptus  of  the  Hebrew  Bible.  I  have  strictly  followed  it,  only  correcting  obvious  typographical  imper- 
lections  by  collating  it  with  a  late  impression  of  the  reprint  of  Hahn  (stereotyped  at  Leipzig  in  1831), 
with  a  careful  comparison  of  the  accurate  text  of  Theile  (seventh  stereotype  edition,  Leipzig,  1889). 
Van  der  Hooglit's  text  was  based  upon  that  of  the  Jewish  printer,  Joseph  Athias,  of  Amsterdam, 
where  his  two  editions  were  published  (1611  and  1667) ;  and  Van  der  Hooght's  notes,  briefly  in  the 
margin  and  more  fully  in  the  appendix,  indicate  his  deviations  from  Athias,  as  well  as  from  the 
printed  editions  of  Bomberg,  Plantin,  and  others  who  had  preceded  him,  with  occasional  notices  of  Mas- 
oretic  copies.  I  have  carefully  noted  the  variations  from  this  in  the  critical  edition  of  BAER.f  but 
have  not  adopted  them  into  the  text. 

2.  The  only  other  change  which  I  have  made  in  the  text  consists  in  the  elimination  of  such 
Masoretic  crotchets  as  the  extra  large  or  small  letters,  together  wiih  the  suspended,  prostrate,  and 
inverted  ones ;  and  especially  in  the  restoration  of  the  true  vowels  to  the  KHhiyh,  or  textual  read- 
ings (indicated  in  ordinary  Hebrew  Bibles  by  the  circle  O  above  them),  in  place  of  those  of  the 
margin  (the  Q^riy),  which  are  absurdly  substituted  for  them  in  the  so-called  Masoretic  text,  where 
they  make  unpronounceable  S3'llables.  I  have  retained  the  superimposed  circle,  however,  as  a  note 
of  such  Masoretic  preferences.  Their  value  the  reader  will  hud  estimated  in  the  foot-notes  or  in  the 
body  of  the  Commentary  at  each  passage. 

3.  The  form  of  the  text  is  adjusted  so  as  to  exhibit  the  parallelism  of  clauses,  whicli  is  the  essential 
feature  of  Hebrew  versification,  in  lieu  of  prosodiac  measure.  This  will  be  more  fully  and  readily 
apprehended  from  the  "  Rhythmical  Translation."  As  a  key  to  the  principal  species  of  this  parallel- 
istic  structure,  a  series  of  diacritical  marks  is  added  in  the  margin,  both  with  regard  to  the  correspond- 
ing clauses  in  the  same  line,  and  also  the  couplets  or  triplets  in  the  adjoinmg  lines,  the  signification 
of  which  is  as  follows : 


=  . . . 

.  .  .Synonymous,  or  equivalent  positively. 

— .  . . 

. .  .Imperfect,  or  prosaic. 

II ... 

.  .  .Antitlitliral,  or  opposed,  often   by   a 

-f-.  .  . 

. .  .Mixed,  or  involved. 

negative. 

§••• 

. . .  Intruvejied,  or  regressive. 

X... 

.  .  .  Sijnfheticul,  or  continued,  by  addition 

«s^.  .  . 

. . .  Transposition  of  words  or  order. 

or  logic. 

<. . . 

. . .  Climax,  or  culminative. 

+•■• 

.  .  .Refrain,  or  repetitional. 

> . .. 

.  .  .Anticlimax,  or  diminishing. 

*  There  are  two  title-pages,  the  first  engraved 
within  a  portal,  the  second  in  alternate  red  and  black 
tvpe  with  an  illustration.     The  latter  is  as  follows  : 

""D"'3in3i  D^x"'n:  min,  biblia  iiebraica,  Se- 

randniii  idtiiiiani  editionoii  Jo.s.  Athi.«,  a  Johanne 
Lel'Sden  JJenuo  recofinilam,  Recensita  atque  ad 
Masoram,  et  corrcctiorcs  Bomijergi,  Stephani, 
Plastini,  ALiORL'Miii'E  EniTioNES,  exqulsite  ador- 
nata  variisque  Xotis  illustrata  Ah  Everardo  van 
DEK  HooGHT,  V.D.M.  Editio  lomie  acairatisinia. 
AmsteltEdami  et  Ultrajccti,  Ediderunt  Boom,  Waes- 
berge,  Goethals,  Borstius,  Wolteis,  Hal  ma,  van  de 
Water,  et  Broedelet."  1705,  2  vols.,  8vo,  pp. 
334  and  352,  besides  prefatory  and  supplementary 
matter. 


1-  n'hyO  Kr)n,  or  "  QUINQUE  VOLUMINA 
(Canticum  Canticorum,  Ruth,  Threni,  Ecclesiastes, 
Esther)  :  Textuia  Masorcticani  accuratissime  ex- 
pressit,  e  fontibus  Masorsc  varie  illustravit,  Notls 
Criticis  confirmavit  S.  Baer.  Pricfatus  est  edendi 
operis  adjutor  Fraxciscus  Delitzsch.  Ex  offi- 
cina  Bernhardi  Tauehnitz.  Lipsiae,  1886;"  8vo, 
pp.  100.  This  is  a  part  of  a  critical  Hebrew  Bible, 
now  extending  nearly  through  the  whole  of  the 
sacred  text.  I  have  not  thought  it  worth  while, 
however,  to  notice  such  strange  pointings  as 
nODn  (usually  \n\i  not  invariably  adopted  by 
Baer),  nor  to  mention  his  Masoretic  authorities  in 
my  notes. 


ECCLESIASTES. 


II.  The  Critical  Apparatus. 


1.  This  is  placed,  for  convenience,  at  tlie  fool  of  the  same  page  as  tlie  corresponding  Hebrew 
text,  in  the  form  of  notes,  wiiich  are  referred  to  by  means  of  superior  Arabic  numerals,  ruuiiiiig  con- 
tinuously through  each  chapter,  and  answering  to  others  set  immediately  after  the  words  in  the 
text  to  -which  they  relate.  As  is  well  known,  the  materials  for  this  purpose  are  much  less  copious 
than  in  the  New  Testament;  and,  in  fact,  tlie  '■  Masoretic  text  "  may  be  said  to  be  the  stereotyped 
one  of  the  Hebrew  Bible,  if  not  actually  the  only  one  extant.  The  deviations  in  old  MSS.  and  an- 
cient versions,  moreover,  have  not  yet  been  collected  with  an  equal  degree  of  diligence,  nor  systema- 
tized under  such  strict  rules  of  biblical  criticism,  as  in  the  case  of  the  Greek  Testament. 

2.  In  the  absence,  therefore,  of  anj'  truly  critical  edition  of  acknowledged  thoroughness  and 
originality  thus  properly  furnished,  I  have  chiefly  relied,  for  the  various  readings  indicated,  upon  the 
great  work  of  De  Ilossi,*  which  still  remains  the  principal  source  of  information  in  this  regard.  I 
have  also  had  at  liand,  for  c«nsultation  in  doubtful  cases.  Brian  Walton's  magnificent,  and  Slier  and 
Theile's  useful  Polyglots,  together  with  Ginsburg's  sumptuous  (but  unfortunately  yet  incomplete) 
work  on  the  Masorah ;  and  for  the  Septuagint,  Tischendorf's  fac-simile  edition  of  the  Sinaitic  MS., 
and  the  recent  phototype  editions  of  the  Alexandrian  and  Vatican  MSS. 

3.  Tiie  following  abbreviations  are  employed  in  the  critical  foot-notes: 

"  Aq." The  Greek  version  of  Aquilla. 

'"  Ar." Tlie  Arabic  version  in  Walton's  Polyglot,  as  above. 

"  Athias  " His  edition  above  referred  to. 

"  Baer" His  edition  above  referred  to. 

"  copies  " Texts  employed  bj^  Van  der  Hooght,  as  above. 

'"etc." Other  critical  authorities,  chiefly  Talmudic. 

"  Jer." Terome's  separate  translation. 

"marg." The  Q^riy,  or  Masoretic  margin. 

''MS."  or  "MSS.'" The  codices  enimierated  by  Do  Rossi. 

"  Sept  " Greek  (Septuagint)  translation. 

"  Sym." Svmniachus's  Greek  translation. 

"  Syr." The  Syriac  version  in  Walton,  as  above. 

"  Targ." Tiie  Chaldee  (Targum)  version  in  Walton. 

"  text  " The  K^thiyh,  or  Masoretic  text. 

"  Theod." Theodotion's  Greek  translation. 

"  V.  D.  H." Van  der  Hooght's  text. 

"  Ven.  Gr." The  Greek  translation  found  in  Venice. 

"  versions  " Those  here  enumerated,  when  unanimous. 

"  Vulg." The  Latin  (Vulgate)  translation. 

111.  The  Metrical  Rendering. 

1.  Here  the  general  idea  and  course  of  thought  are  sought  to  be  made  clear,  without  much  at- 
tempt to  follow  the  exact  phraseology  of  the  text.  The  lawk  of  J^^nglish  prosody  and  modern  rhet- 
oric are  strictly  observed,  and  these  occasionally  require  some  modification  of  the  expression.  The 
measure  adopted  is  "  blank  verse,"  or  uimhic  pentameter,  without  rhyme,  which  is  most  agreeable  to 
the  free  si\'le  of  the  original. 

2.  The  marginal  notation  of  chapter  and  verse  is  that  of  the  English  Version,  as  is  likewise  the 
case  in  the  Rythmical  Translation,  differing  (as  above  noticed)  bj'  one  verse  in  a  single  passage  only 
(v,  1-20)  from  that  of  the  Hebrew  Text. 


*"VARIJ^;  LECTIONES  VETERIS  TESTA- 
MENTI,  ex  immensa  MSS.  editorumque  codicum 
congerie  liaustffi,  et  ad  Samar.  textum,  ad  ve- 
tustiss.  versiones,  ad  accuratiores  Sacra;  Critica; 
fontes  et  leges  examinatie,  opera  ac  studio  Jo- 
HANNis  Bern.  Dk  Rossi,  S.T.D.,  et  in  R.  Par- 
mensi  Acad.  Ling.  Or.  Profess."  Parma,  178G-98, 
5  vols.,  4to.  This  gigantic  task  involved  the  mi- 
nute collation,  word  by  word,  of  about  2,000  He- 
brew MSS.  (most  of  them,  of  eourso,  being  merely 
single  books,  or  groups  of  books,  of  Scripture),  be- 
sides all  the  ancient  versions  and  the  earlier  edi- 
tions, and  the  result  is  here  given  of  all  variations  in 
each  specifically.  It  includes  and  greatly  extends 
the  critical  researches  of  Kennicott  and  others.    A 


Old  Testament,  Revised  from  Critical  Sources,"  etc. 
(London,  1855,  8vo,  pp.  222),  which  tabulates  them, 
with  some  omis.sions  and  a  few  additions  ;  it  is 
couched  in  easy  Latin.  The  Hebrew  is  all  un- 
pointed in  De  Rossi  and  usually  in  Davidson.  The 
only  other  noteworthy  work  in  this  connection,  per- 
haps, is  "BiHi.iA  Hkhkaka,  or  the  Hebrew  Script- 
ures of  the  Old  Testament  without  points,  after  the 
text  of  Kennicott,  with  the  chief  Various  Readings, 
selected  from  his  collation  of  the  Hebrew  MSS., 
from  that  of  De  Rossi,  and  from  the  Ancient  Ver- 
sions; accompanied  with  English  Notes,  critical,  phil- 
ological and  explanatory,  selected  from  the  most 
approved  Ancient  and  Modern,  English  and  For- 
Biblical   Critics.      By  B[enjamin]   Boothroyd, 


very  convenient  summary  ofits  contents  is  given  by    [D.D.]."     Pontefract,  complete,  ISlC,  2  vols.,  4to. 
Samuel  Davidson,  D.D.,  in  his  "  Hebrew  Text  of  the    In  this  the  strictly  critical  apparatus  is  quite  meagre. 


EXPLANATION. 


IV.   The  Rhythmical  Translation. 

The  cliief  object,  of  this  is  to  indicate  more  distinctly  the  parallolistic  structure  of  the  poem,  that 
being  (as  previously  described)  the  most  striking  outward  trait  of  Hebrew  poetry.  Only  such  free- 
dom has  been  indulged  in  the  language  as  seemed  necessary  to  bring  it  into  harmony  with  modern 
usage,  and  to  illustrate  properly  the  aphoristic  and  alliterative  style  of  the  original.  The  strophic 
division,  it  will  be  seen,  has  been  carefully  denoted  in  substantial  agreement  with  that  of  the  He- 
brew Text.  Each  paragraph  will  be  found  to  contain  and  develop  a  distinct  thought  or  proposition. 
Many  popular  apothegms  seem  to  bo  embodied  in  the  course  of  the  essay,  and  I  have  accordingly 
distinguished  them  by  quotation  marks ;  and  the  concluding  portions  are  almost  entirely  of  this  pithy 
and  sententious  cast,  requiring  the  antipliony  of  rhyme  for  the  proper  effect  upon  Occidental  ears. 

V.   The  Introduction. 

This  discusses  such  topics  as  are  usually  treated  in  preliminary  dissertations  of  this  kind,  and 
therefore  partakes  largelj"  of  the  apologetical  character.  In  the  present  case  the  questions  thus  in- 
volved are  of  extraordinary  interest  and  importance,  from  the  great  discrepancy  and  uncertainty  of 
the  views  entertained  by  many  concerning  the  book  itself,  both  as  a  whole  and  in  some  of  its  leading 
statements.  I  trust  that  my  remarks  will,  therefore,  be  of  service  in  enabling  the  reader  to  ap- 
preciate the  spirit,  intent,  and  sentiments  of  the  sacred  writer  in  a  general  way,  and  thus  prepare 
him  for  a  better  understanding  of  the  exposition  in  detail.  While  controversy  has  been  avoided, 
the  difficulties  and  objections  have  been  fairly  stated,  and  an  earnest  effort  has  been  made  to  meet 
them  satisfactorily.  Of  the  list  of  commentaries  appended,  I  have  personally  examined  and  consid- 
ered the  most  accessible  and  influential.  I  have  spared  no  pains  to  qualify  myself  duly  for  the 
serious  task  which  I  have  assumed,  or  to  accomplish  it  faithfully. 


VI.   The  Tabular  Analysis. 

This  is  not  designed  as  a  mere  table  of  contents  to  the  Book  of  Ecclesiastes,  but  rather  as  an 
outline  of  the  drift  and  connection  of  its  several  parts,  down  to  each  verse,  and  often  still  more 
minutely.*  Beyond  this  the  Annotations  still  further  indicate  the  logical  relations  of  the  successive 
paragraphs,  clauses,  and  even  words.  This  tabular  form  will  serve  as  a  kind  of  map  to  guide  the 
student  in  tracing  the  way  from  point  to  point,  as  well  as  in  taking  a  comprehensive  survey  of  the 
entire  treatise.  In  order  to  this  the  links  of  thought  are  supplied,  which  the  sacred  writer,  after  the 
Oriental  fashion,  lias  taken  for  granted  will  suggest  themselves  to  his  readers,  but  whicli  are  not  so 
obvious  to  us  who  are  so  remote  in  time,  language  and  circumstances.  We  have  to  be  shown  how 
to  look  at  the  subject  from  his  point  of  view.  It  is  psychologically  just  to  assume  that  no  sane 
person,  especially  of  the  talent  and  culture  evident  in  the  writer  of  tliis  book,  thinks  or  speaks  with- 
out a  logical  concatenation  between  his  propositions ;  there  must  be  some  "  association  of  ideas  "  in 
what  he  utters,  for  that  is  the  law  of  rational  mind.  It  is  the  business  of  the  expositor  to  discover 
this  train  of  thought,  however  subtle  or  recondite  it  may  be;  and  while  he  has  no  right  to  read  into 
the  text  upon  which  he  is  commenting  any  foreign  or  ungermane  notions — that  is,  such  as  spring 
from  his  own  prepossessions  or  excogitations  purely  (how  common  a  fault  with  biblical  interpreters  I ) — 
j'et  it  is  surelj''  his  duty  to  show  some  reasonable  connection  between  the  successive  statements  of 
the  book  which  he  has  luidertakeu  to  explain,  as  well  as  its  consistency  as  a  whole.  My  efforts  in 
this  direction,  I  trust,  will  at  least  prove  that  the  discourse  of  the  Preacher  is  not  devoid  of  a  plot 
or  plan,  as  some  have  rashly  averred ;  and  they  will  thus,  I  hope,  help  to  vindicate  the  unity  and 
harmony  of  the  book  -j- 

VII.   The  Commentary  Proper. 

1.  The  Authorized  Version,  placed  first  at  the  top  of  the  page,  and  designated  in  Ihe  margin  as 
A.'V.  is  reprinted  exactly  from  the  best  current  standard  (British)  text  of  King  James's  translation, 
with  only  the  marginal  notes  properly  belonging   to  it,  referred  to    by  means  of  the  usual  signs. 


*  In  the  subdivisions  of  verses  the  abbreviations, 
*'  f.  c,"  "  m.  c,"  "  1.  c,"  etc.,  mean  "  first  clause," 
*'  middle  clause,"  "  last  clause,"  etc.  ;  and  in  cor- 
responding cases  "  h."  means  "  half." 

f  Even  Delitzscli,  the  late  prince  of  German  evan- 
gelical expositors,  puts  forth,  as  his  latest  and  de- 
liberate conclusion,  what  seems  to  us  not  only  a 
lamentable  confession,  but  even  a  gratuitous  asser- 


tion, in  the  following  peremptory  language  (Com- 

mentarr;  on  Ecclesiastes,  Clark's  edition,  p.  1 88) :  "All 
attempts  to  show,  on  the  whole,  not  only  oneness  of 
si)irit,  but  also  a  genetic  progress,  an  all-embracing 
plan,  and  an  organic  connection  [in  this  book], 
have  hitherto  faiU^d,  and  must  fail."  Such  an  im- 
potent prophecy  is  a  j)oor  recommendation  of  his 
theory  of  a  compound  authorship  of  Ecclesiastes. 


ECCLESIASTES. 


In  a  separate  space  immediately  below  these  are  given  all  deviations  from  the  text  (including  the 
chapter-headings)  of  the  edition  of  1611,  except  the  merely  archaic  spelling;  and  these  are  referred 
to  by  means  of  superior  italic  letters.  The  number  of  these  changes,  whether  for  better  or  for  worse, 
will  somewhat  surprise  the  ordinary  Bible  reader,  and  some  of  them  are  of  considerable  importance. 
Among  them  are  introduced,  by  a  similar  reference,  any  variations  in  the  raarginal  readings  from  the 
original  edition,  whether  erroneous  or  otherwise. 

The  only  additions  to  the  te.xt  itself  are  occasional  emendations,  inserted  within  brackets  [  ],  as 
substitutes  proposed  for  markedly  obsolete,  ungrammatical,  indelicate,  ambiguous,  unintelligible  or 
erroneous  renderings,  or  else  resulting  from  a  spurious  original,  for  which  last  see  the  Various  Read- 
ings of  the  Hebrew  Text,  and  the  Critical  Notes  in  the  Commentary. 

2.  The  American  Revision,  placed  in  the  opposite  column  at  the  top  of  the  page,  and  designated 
as  A.  R.  in  the  margin,  is  the  Anglo-American  Revised  Version,  with  only  such  changes  intro- 
duced into  the  text  or  marginal  notes  as  are  indicated  in  the  Appendix  to  the  British  copies.  In 
doubtful  cases  I  have  availed  myself  of  my  personal  knowledge  on  the  subject  as  a  member  of  the 
American  Revisory  Committee.* 

In  the  space  immediately  below  tlie  marginal  notes  are  given  all  British  preferences  tlius  deviated 
from,  whether  of  the  text  or  the  margin,  reference  being  made  to  them  bj^  means  of  small  Roman 
letters. 

3.  The  Literal  Metaphrase,  for  convenience'  sake,  is  interspersed,  in  detached  clauses,  among 
the  annotations  in  regular  order ;  and  is  intentionally  of  servile  closeness  in  the  attempt  to  represent 
the  precise  form  and  style  of  the  original  phraseology  with  the  utmost  possible  degree  of  exactitude. 
Even  good  English,  much  less  elegant,  has  not  been  aimed  at  here,  provided  only  intelligibility  has 
been  preserved,  and  therefore  some  words  have  been  used,  which,  perliaps,  are  not  in  any  diction- 
ary, but  which  are  so  legitimately  formed  that  they  will  occasion  no  difficult}'  of  apprehension. 
Each  Hebrew  word  has  been  invariably  rendered  by  the  same  English  word,  the  latter  never  being 
employed  for  any  otlier  Hebrew  word  of  an  essentially  different  form  or  origin;  and  an  effort  has 
likewise  been  made — occasionally  at  variance  with  common  usage,  and  possibly  at  tiie  expense  of 
euphony — to  retain,  wherever  practicable,  a  trace  of  the  same  rendering  in  other  derivatives  from 
the  same  root,  so  that  the  reader  may  easily  associate  them  together  and  at  once  recognise  their 
aflSnity.f     Proper  names  have  been  translated  in  the  same  manner. 

The  following  typographical  devices  are  to  be  noted  in  the  literal  renderings. 

Tlie  chapter  and  verse  are  indicated  by  heavy-faced  numerals  (Roman  and  Arabic  respectively). 
Whenever  those  in  the  English  version  differ  from  those  of  the  Hebrew  text,  the  latter  are  immedi- 
ately subjoined  within  brackets,  [  ], 

Words  directly  translating  those  of  the  original  are  set  in  full-faced  type,  including  auxiliaries 
and  derivational  terms,  when  expressly  denoted  by  the  Hebrew  form  or  construction.  When  these 
are  superfluous  according  to  English  idiom,  they  are  inclosed  in  parenthesis-marks  of  ordinary  type. 

Words  required  hy  the  English  idiom  in  order  to  complete  the  sense  grammatically,  but  not  having 
an  equivalent  expressed  in  the  Hebrew,  are  set  in  smaller  heavy  letter. 

Words  approximately  representing  only  a  peculiar  form,  construction  or  idiom  of  the  Hebrew, 
are  occasionally  inserted  in  ordinary  type ;  but  when  they  are  added  as  explanations  or  equivalents 
of  a  rendering  so  extremely  literal  as  to  be  obscure,  they  are  inclosed  in  ordinary  brackets. 

The  mathematical  sign  of  addition,  +,  connects  words  which  are  united  as  one  in  the  Hebrew.^ 

The  end  of  eacli  separate  portion  of  the  literal  translation  is  indicated  bv  upright  parallels, 
thus,  ||. 

4.  The  Foot-notes  are  purposely  as  brief  as  possible,  and  embrace  mostly  philological  and 
eisagogicul  particulars,  whicli  are  of  technical  importance ;  occasionally  logical  or  controverted 
details.     Reference  to  them  is  made  from  tlie  Metaphrase  by  means  of  superior  numerals  which  are 

■continuous  for  each  chapter,  the  Arabic  figures  (when  alone)  meaning  notes  in   the  same  chapter, 


*  One  of  the  most  frequent  examples  of  such 
uncertainty  occurs  in  the  application  of  rule  IV  of 
the  Old  Testament,  or  rule  VII  of  the  New  Testa- 
ment, under  "  Classes  of  Passages,"  where  the 
choice  between  "  who  "  and  "  that "  instead  of 
"  which,"  when  used  of  persons,  largely  depends 
upon  taste  or  euphony.  I  have  generally  deemed 
"  who  "  preferable  where  a  particular  individual  is 
referred  to,  and  "  that "  where  the  reference  is 
more  general ;  except  when  it  is  desirable  to  avoid 
alliteration  with  a  contiguous  "  who,"  "  which," 
"  where,"  etc.,  or  with  "  the,"  "  that,"  "  this," 
etc. 

I  See  this  illustrated  in  the  Indexes  at  the  close 


of  the  volume.  In  some  cases  the  literalness  may 
at  first  sight  appear  excessive,  but  in  no  other  way 
can  the  etymological  force  of  the  words,  which  is 
the  basis  of  their  varied  applications,  be  so  tersely 
and  effectually  exhibited.  In  this  difficult  selec- 
tion, to  which  uniformity  and  yet  distinctiveness 
are  essential,  the  simpler  forms,  especially  Anglo- 
Saxon  primitives,  have  been  preferred ;  but  in 
some  cases  these  had  to  be  reserved  for  other  near- 
ly synonymous  Hebrew  words,  which  will  eventu- 
ally come  into  view. 

\  Not  incidentally  by  Maqqeph  (the  Hebrew 
hyphen),  but  constructionally  only,  as  auxiliaries  op 
"  inseparable  "  particles. 


EXPLANATION. 


and  the  Roman  letters  those  in  other  cluiptcrs;  thus  enabling  the  student  to  turn  readil}'  back  (or 
occasionally  forward)  to  an  explanation  of  the  same  form  or  usage  elsewhere.* 

In  these  foot-notes  the  Hebrew  words  are  transliterated  into  English  characters  according  to  a  uni- 
form systeu),  which  will  enable  any  one  acquainted  with  the  Hebrew  alphabet  to  recognise  them  at 
onco.f  This  has  been  thought  {)referable  to  using  the  Hebrew  characters,  wliich  are  t)-pographically 
difficult  to  insert  ("justify,"  as  the  printers  term  it)  among  the  English,  and  are  likewise  crabbed  to 
most  persons'  eyes. 

Vlll.   THH  INUHXES. 

Two  of  these  are  given  at  the  end  of  the  volume  (as  already  alluded  to),  the  first  constituting  a 
Ckwisov  vocabulary  of  all  the  Hebrew  words  (ground  forms  or  those  given  in  lexicons)  occurring  in 
Ecclesiasles,  with  their  mode  of  Anglicism  and  meaning  as  indicated  in  the  Foot-notes  and  Meta- 
phrase of  this  Connnent^iry,  and  all  their  occurrences  in  this  book  of  Scripture:  in  the  manner  of  a 
Concordance-Dictionary.  A  small  superior  numeral  attached  to  a  verse-figure  indicates  a  correspond- 
ing number  of  occurrences  in  that  verse,  and  a  star  attached  indicates  that  a  special  remark  upon 
the  word  may  be  found  there  in  the  foot-notes  of  the  Exposition.  The  second  Index  is  measurably 
the  converse  of  the  first,  although  of  course  the  citations  are  not  repeated. 


*  An  additional  foot-note  has  occasionally  been 
inserted,  and  in  that  case  the  previous  num- 
ber has  been  repeated  with  a  jirimc  or  accent 
mark  (')  in  order  not  to  disturb  the  other  ref- 
erences.      The  same  mark   is  also   iiseil   to  distin- 


guish translations  of  slightly  different  forms  of 
the  same  Hebrew  word  in  the  Metaphrase  and 
Indexes. 

f  Compare  the  Indexes  at  close  of  the  volinne, 
"here  tlw  same  method  is  adopted. 


HEBREW  TEXT. 


n^ 

"v^ 

Ix 

•IT 

T         1     • 

i  .■r'.)|' 

"^3 

V    V'            -J-   I 

•.•     IT              >     - 

z-^bz"  bz-       2 
z^bz-  bz- 

rx 

• 

V    IT     - 

■"^ 

AT  TIT 

'ir/2>— bzB 

II  -1 

ix 

:■  IT          ^T        : 

1 

ni 

ix 

V  AT  - 

IT 

4. 

-piT 

5^!?5ld 

i/bip-^-bNi 

'    II 

( 

A    T 

1 

zin'M- 
1 

"P5<  Tj;:^ir;        g 

=^ 

^ 

T     !-■•• 

■  z 

ZZ  1  ZZ^'iZ 

1= 

-        1  T           T 

^ 

rr 
^1 

Z"'ZZ~"'^'i 

"1  = 

■.•  IT  T 

.  •/JljL 

T  - 

I.  •  ^t  1 

-J* :     1 

"i    Iwt   ILJ 

•  T  :  -^v 

Z'^^y 

■  T  :  ~        T 

={: 

1  : 

ri 

z^^z-r-bz  8 

'•"zbr-wxp 

'  -PT:- 

J 

— Baer  -p^: 

—  •^ 

'  n-iT- 

-three  MSS.   n-i 

"T 

2 
3 

-Baer  )3"iN 
-Athias  -b 

-r; 

-sbi 

-man 

■   MSS.,  Sept.,  Svr.,  Targ.  and  Ar. 

Xll 


ECCLESIASTES. 


AVTi"v  *  t—-r:-  -  :■  :rv  -■  T  Tiv 


IX     t 


V   IT     -  -  '- 


'^iil 


1  = 


P 


•  ^^    ^^^'/J       )   I  JJ  U/N  b_    /J^,^  «^     tilt         !_^ 

I"  t  :    •        ^  I  i       '■.":  ■  I  I  :       -'It       «  : 


r= 


^  t  rU  ^  .    I  iN  «^    ^.* '  k.  wu^^     ^ 

:  rv  -:  riT       - ;  a-         i-t 


\^^4yi 

:  ~zr~'d') 

Trrc^  Z': 

ri"-^.2T 

IT     -;  1  IT 

V.     .    |.  ..                ,. 

)    '  • 

r 

"nbniP 

'^:^5 

1 

"' 

;  X 

m 

% 

^                             ^ 

•IT    T         1    • 

^•'  1  :  •       ~ 

?in:7  r5<       11 


^11^      I   I    t   I         XV 


12 


I  ^  "ATT  ~     "-•"      M~:i~    '■. — •■      (     j~       I  :  1  i  1  :        '^  : ■       •  ■       v     '-""t: 


ix 


:ii  Tf\y:^     ::^wsn  "-^zz^ 


::'^n"'::.s ''"?n]  >n"r]>"'.v:in 


iD"/2"Gn  rnn 


X- 


v-.Tv  •-••rr       T 


1  + 


)  I A  :  •      -J-  I 

IT":       >-  I 


'r\sn        14 
n5>'^  15 


T :  T      • :  -       :  •  :^- : -;  ^--^      •  :-  • 


•ATT     I :       -     ^-T  : 

-  IT  T         'T  :    T 


T  T        V  -;        T       ■>- 

^.. .  _    j_  _  :,•  •  • 


*  tTil3"'3"3 — other  copies  J^'irr^li — Baer  ;^i:5;'2"»2 

'■^  -,r; — Athias  -jp; — several  MSS.  prefix  •-" CJN 

"  Nir;— Baer  5<ir; 

13  ■'r^b— one  MS.   ■'rrb 

■"  t:-''';Y;"?— Sym.  nbirb 

"'  prb-onc  MS.  -pEpb 

"  n'r;— several  MSS.  i-'r: 

"'  I'^rind— one  MS.  i^nd 

i-*  ^;3p; — two  MSS.  omit 

'"  rbnp— Baer  pbrip 

'-■'  "pb'ir.r;— one  MS.  "pb'ia 

'"'  !:':7fvf'ri  many  MSS.,  Syr.,  Targ.,  Viilg.   and 

'■•  p;-r;— one  MS.,  Sept.,  Syr.,  Targ.,  Ynlg.   and 

Jer.  d-'Jin 

Ar.  rri 

"  "p"' — otlier  copies  and  Baer  -^;j» 

16  '■.-'-.;. —  very  manv  MSS.  and  versions   "2 

HEBREW  TEXT. 


+ 


I 


i  II 

"I 


Ix 


T  :  7      --"-T      •  •       ^T  :  viT 

i: 

«•        '■:        -  ■:         • :  -  T 


18 


n  t^^cri 


^rr— r-.v   V*— 7"" 


A  ;       ->••  :  ^T :  •  ;        ^t  :  ~-;      ^t       i  :  •  *  :      •-:      •  :-'-t    ^^ 

. .  ,T  ^     -    ,. . .  J 

AT        :      •  r-i'T  '     ^  :  • 


A*  T  : 


TT  IT    ^••:  • 


T  :  71"  ■^*      •  •  : 

V   ;  */  -*v  ■"•       -'" 
1 

—■r  -^v  -•• 


^     iz^i2^2  "^"7  ^nrj:      z^nz  ^:5  t^:z 

[-_.  r  t:      ^-       •  .-'-7  . 7      •        •  ^-7 


AT-'  r  • :  ^"  :  • 


I  -I-.-  7     )'••  ^•••7        •:'--T:  a---;-  I-  •  •    -"-T 


A*  7-7 


r"^i"^:i^     riHEu:^  u^^c'j         Sn^:p     1 


+  Ix 


^b  '"nv.         nz"^n  \s:n      ipz  r:p7a  C5 

T-iT  ••  :  -    )    -^T  UT      -.I:  •     -i- 

•iT  T     I   •  "■"»  :         '  » iv       ="  * 


'•  nibbh — many    MSS.    ribbin — Athias    (with 

■*  fnNbl — other  copies  TnNbl 

several  MSS.)  TlVrh 

^  "^dN  1 1'" — Athias(withsomecopie.s)  ""^wX  "!" 

''  nibrcn — very  many  MSS.,  Sept.,  Vulg.,  Syr., 

6 1":;-'':— two  MSS.  trir:— one  Ti^Z'i 

Targ.,  Ar.  and  Yen.  Gr.   PlbrCl 

"1  C"''':"«:ir; — one  or  two  MSS.,  Sept.,  Syr.,  A'ulg. 

''  'TVI  a^Tx — several  MSS.  and  Vulg.   -^VZ'^l 

and  Ar.   C"">Iir; 

b^n 

-  T'^'P — many  MSS.,  Syr.  etc.  add  '7 

II  '  —2~:i< — very  many  MSS.,Yulg.  and  Yen.  Gr. 

s  rrr;"— one  MS.  IT! 

S^tVr^"^ 

'"  frT:^ — two  MSS.  TT, 

-  "^ — other  copies  "C?. 

"  I'n'd — very  many  MSS.   tTTI'w — some  ^TH 

^  Tri — several  MSS.  rS" — some  1-X — one  JlT 

"""^■^ 

ECCLESIASTES. 


rir^'2-T 


u 

8 


1=     . 


T  :  -'•7  •  •     •  T 


'.ATT  '    1   ~ 


Kzb  'Yr-'O  Tsr:      ^rzci-i      '''n':-3i    n 


I!  I  X 

Ix 


!•  T  :  'T 


Av  ••      • :  ^"7        ' 


nri/3"c~'P!i'/2 


»•  1  :  t       I'- 


■^r^"  ^':i^'o  "^^  ■:ri  lo 


'^2':"^^«  t^t/^-wS':' 


fx 
Ix 

r= 

1  = 


+•; 


r  = 


•    7-:  I    • 

V  J—-  7    • 


-7      -'7  IV 


''CTQ'":'ZZ 

*7  7IV 


i^n  -^"^1 


V     IT    -  -    '- 


-  ••  7      ^•'        r 


•  — :         •  ->•  I 


'72-  '7271  nsni 


rii 

! 

X ;  V 

IX 


fx 
Ix 


)v  V  -      J'— ;r  7V  T7IT        -/.•      ->• 

17         ^7:  V  -:  '•• 


•  7  •    -'•  T. 


U^l    I)   I 
7   7  I'.' 


'P'^osm 


u 


"  SrtTl— one  MS.  :::rtT-a5 

'^  ■'pb'lSI — two  or  three  MSS.  Tb"3^T 

'•*  tT'Ti'd — all    versions    TTi'd — one    MS.     fi'^jn 

'^  Ni^""«:i — other  copies   N^^O 


'■  pj< — a  few  MSS.  omit 

's  iniC" — very  miiny  JISS.,  Sept.  (some  copies), 
Syr.,  Vnlg.  etc.   in">::"— some  MSS.  iniiliy 
'^  ■'IN — three  MSS.  omit 


-"  -p^r^S— Baer  li'^n^?) 


HEBREW  TEXT. 


XV 


ir 


r= 


:2":2-rN  n^i:^ 


■n5<  TT^T^TiD 


''Zi^-zy  ^n>"~n 


■"rp"^  ~^]i<-3         x"^c2n  n^pas       ■"Z':^  ^z.y  "^ni/GN^i  15 


1  "< 


■.•    IT  ^V 


AT     ;         ^- :  - 


.TTIV     )     s:-     )    ..        . 


T  :  •      J  -  •  T  -        ^-   -         T :  V  : 


^TTIV 


'9t  ^y. 


1   1 

^■^r-. 


I  VAT-       --'-  ^T-;rv         v-w-r     -t     ^-  -j-         • -_i-       ■.•  .    ..j.   ^' 


I  VAT"  --■-  ^"T       '•-."IV 


|T-;|-       '■:;{•■:  ^TTit  v    •  -  j-.- 


T  T      -■  :  :\'     ^7  7  v: 


>'":i^  ^7D^        19 


VAT  -  --J- 


+ 


:  pzn  nT-Z;» 

V   IT  <■•.• 


II  -    X 

Ix 

+1= 


V  IT  -      -  J-         •  :  >-T  r.-  TT-Jv       T    -'^      A"        V       -'••t:         >■ — :      •    >  - :  ~ 

rr'GZz^  r>'~z^  n:aznz  'Srard  ''z-wS  iz^-^z  91 

I    A  :  •  :  - ^- :        ' i  :  t  :        ■>  y-:r.-        t  t     j- .    .  -^ -^ 

'  :  V     -  .• :  •  -  IT      'J  V                 77: 


IT  -     't  7: 


'— •  »  lit   t_:t 


'-'  "£•, — one  MS.,  Sept.  and  Ar.   "" 

• 

•'■-  TN— a  few  ilSS.,  Sept.  (Vat.),  Syr.  and  Vulg. 

"*  laffSNd— Baer  ISrT'SNd 

omit 

■^  ^rr — other  copies  ^r^' 

■■*  "^abi  TT-2m — one  MS.  -r'^N": — Vulg.  pre- 
fixes this  word 

59  ■CN"'b — other  copies  and  Baer  "diif:) 
•■'"  h'ZZTi — one  MS.  and  Sept.   '■p-zV 

^'  "'p'b^:rd — many  :mss.  etc.  add  "rTirrndi 

■'"  ^i2"d2 — two  MSS.   ""^SwX — one   -2" w 

•'-  S-ix  d--^— Baer  ^"j^^d^.  '2 

S6  -pxri:-— many  MSS.,  Targ.  and  Syr.  add  -:n 

'■"  ir"*;"C; — other  copies  ibw'O 

XVI 


ECCLESIASTES. 


,:        ,         ,      .  .II 

ircn  rnn  '''''712"  x^rrd  lib  nv^i^  lb-/:"-""::!  zi^sb  "^nin—D  ''S    22 

V  IT  -      -J-       i-'T         'V     -^  •   )  ' :  ~ :  T-;       t:       ttit      ^■.-         i-.-     • 

lib  zi'd-wvb  -rTz-zr»     -1r:>'  z>'Z-\      z^i.sz/;]  r^r^D  ^3    23 

A"      -1-7        I       T  :*^ —      ~  t;*  I  ■     :  ~     ->•  I      I     '• 

:  N^n  bin  nT-i? 


X  - 


X  • 


I  =      A  7-:r         ^         ^  :  -        V       ^T  :  V  :         x  t  :     -■-       v  ttit         ^;     j  r- 

U 

Ix 


+ 


Ix 

r_ 
r 


x/- 

r 


1 


111 


n;; 


r         i-     v.-iT       -  •     -J- 


''pB*:^  v^n 


'0^~^  ^'D^. 


•T         •    -J-  T 


25 


nna'ci      r>'"i  "ozn  :r:      rzz":)  zrao  i^x'?  "^3       ^^e 

11:        -■  V        T I :      "^' 


'1  :   1    \^  i 


ci:z":i  ''=^^v.^ 


••  |wC^«' 
|-^•.■.•|■.■ 


I"nT5<^  KZ': 
•.• :  IT  _!•••• 


:nn  n>nti 


:  i"'7Jun  rnn 

•  IT  T    -  -  i- 


AT     -"••: 


-     I  7  \i—.r        ^••; 


rzy  ?r]    x-Jln":i 

)t:-     (-7         ••      r: 


'^t  I      tit     b_:t 


•£n-":i::)  m 


v?n 


—  7   _i-  • 


Jinn::  r" 


I'izz)  r" 


roT  "PS":  III 

)a7:       ^  - 

2 


I 


A'7-"       -J :       ^••: 


:pzn72  pni":  r>'i 

I    !••  -  I"      I      J      •  •  ,■•• 


i-'Zii^  n^'PDn":)  r>' 


^*  ri.lh— one  MS.  Nin 

^'b'23>  Nin'd  (otlier  copies  cUid  J'>:aT  NiriC) — 
one  MS.  bri^'O 

^^  CnN:Z— three  MSS.,  Sept.,  Syr.  iind  Ar.    riixb 
•"  HT — many  MSS.  etc.   I^T — some  IT  or  IT 
'*  NT; — very  many  MSS.  etc.    Nin  or  J^t; 
^^  -S"):*: — several  MSS.,  Sept.,  Syr.  and  Ar.   ^I'Z'Z 


■7^.^ 


pzrr:  r>; 


■'^  Nu:inri— Baer  N:;:in5-! 

•"  "i":;"— tliree  MSS.  and  Tary.  add  y^ 

■^-  rib^b — other  copies  riicxb  or  ribxb 

■•^  Prb— four  MSS.,  Syr.,  Viilg.  etc.    rpbl 

■'■'  "C^ — two  MSS.  prefix   '2. 

Ill  '  C^-:;:;;-— several  MSS.  ^7:^3- 


HEBREW  TEXT. 


xvu 


Ix 


)  r  :  -  :       '••: 


17       •'•*: 


, 

Ill 

"kDjPD"?  ny 

6 

ilriaip  r'j 

V 

■.•;iv     ■^•' 

8 

>. , ,  •  •    J.. 

:  ya"  5<^n 


"ii23&ii     Hui^-n  Tinn^-n^Q    9 


I         ■    i-:r  ^TTiT     '••:   •  -J-      ::    h-T         v  -: 


A  •    ;        -JVT 

zz-:z  :rj 


it:-  it 


T       IT  •.•       '^ 


11 


A         =!•.•-:  rr        V  T  7  IT     -17  :  •        i 


:  nio-^>-i 


n' 


I  X        IT-  :        ^         i-t: 


'  ••  '■•     ■::\T        '77  ".'  -: 


:  N*"n  z^n'::N^"^r,7j  *i"':72"-"":zz  zi'j  nx^i  nr;"dibzx''"d  Z";^5^-b^Z31  13 


'11:     II 


7  7  IT  T 


Ix 


Z':ry":  rrrr  i<^~      z"^nrNr;  rro'^  Tui^"*:!  ^2      Ti^'i"'  14 

7      :      -V :  I*        -^  •     v:  IT       -r-.— :r      •.■ -•       7      •  •  ;~t 


>-r^:":>  r^  ^nu^, 


^] 


IT  7  :    •        ^   :  r  v 


&?^n  nzz 


n^n  nz3 

a7  I       —  I ; 


:^M"^:"nx  "dgz^ 


77         -J*      v:  IT  : 


T  7  r.- 
>• :  I*       J-:  —-r 
^'     ::  IT  ; 


''  ihNb— other  copies  "nxb 

■*  ib-:r"VzZ — several  MSS.  and  Vulg.  ^DIZT':^ 

^  ;Tw"i"r; — Baer  etc.  iTiti^r; 

5  ,,j^-^r..^ — other  copies  and  Baer  IN'H^.ID 

*aV:?n — one   MS.  and  Sept.   (Vat.) 

prefix   ~';2 

— some  modern  critics  Clb'TT 

ECCLESIASTES. 


I      I    •'^  •.•  AT  -  -  -J- 


^.  ^  in 


-    VT  T-iT 


~   IT  T  T  ■'T 


(^  A-         V.-IT  V      .     .  7   T-^T  V    :  •  • V  ....-;  .      ;^-Y 

IT  V.—:  r  r        T      J-. :  v  •  •        7 :      ->•• 


x!  X 

I 


T  7  IT   -J":        -  :   • 


^2^3  ^:w^5  ^n^ni^  is 


I  X  IV T  T'"        'J  ••  :  :  :  :•   ;  a-    vriT       177: 

V  7       TV        -"T.-i;  •  7"  :  -     -"vi:  •  7  T  IT     i":       v':  • 


"P3"p  ^n.x  nn 

A  -      >7  V    -    ' : 

V5<  ni2n2n-?:Q 


n- '  nia  ?s  nr  nl^s 


P 


ansn-p 


•^■7   IT 


:  tzn  *:3n  ""2 


r 


A7  •.•  I-J  7 


T]5in  "Pirn       20 


IT7l'.'  V         ■'T  "■  ~  :  T  T  ]•.•       I   •         -'77 


7;a7;  I*  'T     IT  7  T  IT     -■••  :      -     •>;  -  ••  -j- 


IX 


jv'^vs':'  "ld'o":    vs^n  mn^^n      n-^nzn  nm 


I    •.•|T7  7^ 


.  ^  ip^n  5<^n-^2  rb>TE  a^is^n  ri'du^  Tuj^-q  2l'j  ?^5i  ^3  ^n^5<ii  22 

I  X  Ia  :  V         V       •         7-:r:      t  t  it      '=- :  •      v-:!--  ];••_.•       .     .-r; 


I    X 


IT-:  r    'v  :  r  v        ^v : 


nlN^":  ^3&5"2^  ^12  ^2 


*  p'lifctl— two  MSS.  and  Sept.  (Alex.)  p^Tiri 

'^  nrib— four  MSS.,  Syr.  and  Targ.  b'sb 

'  niN-ipi— Sept.,  Vulg.  and  Syr.  niNHbl 

"  PTa  ■,3— Baer  etc.  TTa-jS 

*  "Ori"'^ — many  MSS.  and  Baer  D^i'd 

'■*  bzib— one  MS.  and  Syr.  aVpb 

*  nl21-[  T'\12'r\'3.~ — Baer  accordingly  TtlZTl  T\12ri'2. 

'^  'ON— Athias  ■j'^N 

'"  M'ft7^!!?  !T'.)?'?1— several  MSS.  omit 

'*  i-a — many  MSS.,  Sept.,  Syr.  and  Ar.   •^^2^ 

"  ln'^P72l''— many  MSS.,  Sept.,  Targ.,  Syr.,  Ar. 

"  ^1723— several    MSS.    iTJ^a— two    In^^a — one 

etc.  rrnpi; 

Ti"!! — one  ;-;?3 

HEJ^EW  TEXT. 


VAT-         ---  ^-—.r      >■: —■  I-   ••.-•■-'T         T  V        V    :viT         •-:       •  ; -- : 


innz'D  r:-":^  :\si 


A"     ->t:  v 


:n3"i"  z^^n  rrz-  nirs 


z^piirrn^        ^:i<  nsDi 


a^^nn-r/2 


'""1^ 


rr-  lV"?  ?"::? — ^dn  rs*    zrryo-Q  zrci 


Ix     ..••r^H 


:  "cou"  rnn   "u>"  "^iD&i   ^nn  iia:>' z:r;~r&^   ~&<"^-&<"^  ^'iDn 

V  IT  -        - '-         'T-;r     ^v -;         TT      -'■.—■■rr        v  tt        i       •^v- : 


f  = 


-1= 

I  II 
+ 


•.■—•rr    I    -'  :  •        t        •  • : 


T  T  T  •■•  •  -••  •     •    7 : 


^....|..  V.  -.     |.  J.  .J. 


•:™n  r^n^ 


it:         V      ^•* 


'TT      -J- :  T        '   :  ■ 


77  V     I -J"  •  :    - 

,  i: 

-AT        K-  '     • 


:  nn  r^>-^^ 


^ .         ...  ,T  -     - .- 


:3n  nx-^&^i 

...<■•.•       '...  :  ..'IT 


l"p-rN  ns^i  )z  Z:» 


'^sj.^   ^h-^-.-^^r^^r 


^rd  ?\si  "in.v  "kij^        « 


gz)  j>n 


...  A      --  :   •         I        ^7  ••       -  T-:       T :       '••    H--: 


r 

+  ■;  = 


■<-v  '  '('n'^' 


••7     _!•-;         _>•  : 


IV  '  n'^crr:"— Baer  D'-Tdr- 

*  V2^y — marg.,   manv    MSS., 

Sept., 

Syr. 

,   Targ. 

-  — pN — other  copies  and  Baer  "pN 

(Jon.)  ^'^''   [unnecessarily] 

^  "■'^l'' — °^^^^  copies  ■jiNT 

ECCLESIASTES. 


\= 


-1= 


Ix 


AT  V    IT 


IT  j—.r         •■       '7  t 


S^DuH  Z"^2i"J 


IV 


in2n"nN  2'^p-'  "in^^n 


:i7D^pnb  "^ju:  ?\^i  "-s^l:  "in^^n 


Av  7      -"" : 

IT"  )    >•• 


inwS":^ 


a;v     J  :"i~      •^- ;  -  1  V  IT         ':  :  •        r : 


10 


11 


12 


T  ••   :  r 


■^T  T  : 


)  A  :  •      -jjT 

:  nil  "ibij 

IT  )- 

VAT  ~       "->"  ^* :  ~  :  I 

trnnn  ^t:>'^  Tdx 

IT  :  -        ^—-r      'V  -•■ 

A  .■  :  ■      -■ 

5  U^l  "jt^'^l 


J2P/3  "ip;.  zrj  13 
rn^ic"  ~^z-£]-^2       14 

<.•      IT         !••  •        r 


•  -  _i-  7  V  •      •   T 


■^ZuH  "i":^-  ::;? 


T  T        T  :        I-J--      I-- 


V-  -T  IT  J- 


cn    n"  23  "^2 


■)'-•»    ^^n-rv*' 


•    v:  IT        -i--         V      )■•••         -:v-:r 


IT         '  —.  r 


>"/2db  2l^pi 


I-    .     I         JT  ••  I- 


*  i5"^N1 — other  copies  tS  "'NT  separate  [a  nicety] 

''  ^i"'«?i — otlier  copies  blE'^p 

'  D"'T1Sm — some  MSS.  D'''^1DN;^  [versions  are 
indeterminate]— two  (with  Sept.,  Sym.,  Syr.  and 
Yulg.)  D'^T'CNn — some  modern  critics  (with  sev- 
eral MSS.  and  editions)  fi"'Tlc!rt  [injudicious] 

*b-b'' — several  MSS.  omit 


9  'rrH — some  MSS.,  Sept.,  Syr.,  Yulg.  and  Ar. 

'»  -12— Baer  "'S 

11  -|'i"'3"-l— several  MSS.  ni"^1 

12  '7T-ib^"l — raarg-1  ^'Ci'y  many  MSS.,  and  all  ver- 
sions trb^'n   [unadvisal)lo] 

'^  -ids-— several  MSS.  "CN^ 


HEBREW  TEXT. 


,.  -    .        I     ,._.-j-   .       ;    .  |.  |j..        -         I     ..  _  -  _       _j,   -  ;  •   -  T  -  ^-      ::  IT     -!• 

sibnn  wss  ^3  [2] 

.  -:  1"  ;t         J*  "-    -* 


at:  •        -J : 


I'?  :   "*  'T 


^-^03  ^ipi 


rx 


=      X 


Ix 


:2run  &«':i  ^i^niE'D 


::^-rwX^  n^D  nnn  ^iDwSS  [3] 
i''^r-&ib  TuJN  3i"j  [41 

A  •  1         JV-:  >•     L    J 

Tj'^s-r.s!  jnn-'^N:       [5] 

A-       TT :      '•  )t  :  —   -■"  •       ~  ~ : 

1= 


Ti^bi;-r>i;,  'n'w"]? 


^? 


s*"^-  ~^ycj  ^3 


+ 


-i^n  z^^3  il 


'2^^3ni  nro^n  3^3  "^3 


it:  ^'     v:  IT         V      '• 


m 


rx 


nr"i^3  nN*"^n  pi:ii 


rsnn-p:? 


IV  •— :  I      : 


A"  -I    ~ 

':  "I3>"] 


V  1  N-^rpnb— four  Mss.  N^rpn-b 

'■^  ^!'CJT72 — several  MSS.,  Targ.,  Vulg.,  Syr.,  Ar. 
etc.   "'C"73 

*'  D-'b:zm— two  MSS.  ^"bizr: 


■JDu"/3  Pni  "iD"^  pi3>— CN  [7] 


^12lj  ~3:»  "p^-zD  rin.'i  ^3 


p;N  jinnn        [8] 


•*  NT; — marg.    NT! 

■*  mi::^— Bacr  n-'ib 

5  "t^yz — other     copies     "Iiy3    or    n'2^' — Baer 


XXll 


ECC'LESIASTES. 


Ill 
+ 

"111 


r^O?   n-wS    [9J 


Innz  2ni<-^a^ 


T  A-.-  :     I       ^  - 


IT  ••  ;•    ;  •         I- 

I  '  •     ^  -  '•  -    =■•••  •• 


)      ^   TIV  - 


nzi-jn  nizni       [lo] 


T   .7  :  •  :  • 


••     IT        J-;  Ir 


•  T  I-.-        T  T  -  : 


[llj 


V  AT  -  --J- 


^r^5s*"^ 


u 


_f^ 


IX 


+ 


I  7  it: 


A7    )-^:  •  : 


:rra^i<^  Its  rs^i 

1     I  :      M :      '■• : 


7  -J7  7        ••': 


^77    :    •  7  V  :) 


ii^nn  HLi^'n  ^zn^       [is] 


A7V  :  •.•iV7  '  7  J7  •      ]:-'.■    •  7  7        ■^v- :r 

17:         )^--  V  7-r      -'7-         I        7       : 


7  -"77  -; 


^5:.  ]?■ 


-      17         >^-;i-v 


"•PDN-^  -nains 


>7  V  ^-  •.  7 


1":  ?1nr^"na^ 


^^ 


''i^":m 


'77  7         '■ 


nznn  o;:'D1 


[14] 


[15] 


[16] 


*  rf'byiab— Sept.,  Vulg.,    Syr.,    Syin.    and 

Jer. 

10  Tjb^d— Sept.  and  Sym.  1|b;'d 

sbynb 

"  bsN^ — four  MSS.,  Sept.  and  Ar.  omit — .several 

'  n"'N^— inarg.   niN'l 

^  "i-'briab— Sept.,  Vulg.  and  Syr.  iby^ab 

MSS.  etc.  fp-_ 

'^  Tbm — one  MS.  and  all  versions  "'bni 

*  "l"'I5'3 — other  copies  and  Baer  "piya 

HEBREW  TEXT. 


xxiu 


rtebi  blDwsb  ^lE^—^iiJi^  niu:  ^dn  t\>^"i — ]m  nan  rivi 

:   *   :  -J  .  . I  .■       -"'."T  V  ~J  -'  •  T         •   ->•  I  V  — :        ..  .  L      J 


x^ 


;2:-/2LJn-nnn 


-i-:|-.-         -IT-:  T  : 


I  X 


*•     vriT         )       j  -|T         V  -: 

:  ipbn  N^n-^2 


nnlD  niii-i'::i 


J    '^  'T:  V  •       ."IT      -1        |-|T      -i-.--:  T  7  IT      ■    T       -J-  '-      -* 


:  N-'H  n^Ti'Pi^  rn^  nr 


AT  -    ->•  • :        V       >^ :  • 


nznn  N"p  ■'S 


J*     v:  IT      i' 


191 


D*/3u3n  rnn 


IT  T  IT 


T  T       -"•• 


"il2::i  a^D3]^  ■i;2:>" 


|x 

T  :        •  T : 

u 

^H^r?^"^^?^^,  '"^sp 

x 

;i3^p  bbiib 

X 

A-.- :     1 

.+ 

1           ^T     '•  t:|T 

•      --IT         ^        ),-•        ^V-: 


•     •.•;  IT        ■^:  •    I  -        1  ; 
»• :  T        J-     ■■>• 

bin  'nr 


X^ 


=  r:D-^a^  ^^n^-cj '  nil     n^n^  nisn  a^r^i     nxa  ;:j\s'  T"?l^-aN    3 

T  t       !••;    ->  :  r  V        -i-;  V :  I*  ~        •  t  :  t  ••        -i-       .i- 


Lx 


~:->r  'T     ':       -.-  t      ~     )  •      --  :   -        i 

:bs3n  ^2sn  nla 


•   :  -T 


T  -  T   - 

"  ib- — Athias  ib- 
'^  aiO^ri— four  MSS.  add  Tinsi 
"  Tb^jya— six  MSS.  ■ib?22?-bD3 
VI  '  rtr^— several  MSS.  add  J-ibin 
*  'nUJN— many  MSS.  omit 


^  ""jri";— two  MSS.  -^n: 

*  ISrN-l— Baer  13^X1 

^  nt — several  MSS.,  Veu.  (ir.  etc.  prefix   C; 
Baer  iriT 

*  -jib"— Athias  -Jib 


ECCLESIASTES. 


^ 

VI 

=i: 

}A .■  -J  - 

5i2  b3n2"^3 

^T       •••  >■:  -        {• 

4 

T|ipn5^ 

:^^i^  wsbi 

nw>ii-&ib  t-at-^^ 

5 

>{; 

ATT      -> : 

IV  • 

,y    T                   1 

^VT           -•'- 

^!: 

AT  T       -•          ^T        :               •  — :i~           •  T 

:  T]bin  Vsn 

6- 

■i: 

^n^s:b 

a^^^n  bi2>— bs 

7 

A" ; 

!••  T    •           •» 

^T  T  IT         >-  -:         T 

b\p3n-]ri 

DDnb  nnl^-n/3  ^3 

s 

<i: 

-"•TIV 

ids:— nbn^ 

VAT      |t  -;  1- 

n^D-'P?  nsnii  ^i-j 

9^ 

'ii 

:  nn  riTJ-^^ 

'pnn  nT-z3 

~     1        '    : 

fx 


=  i   X 


Lx 


fx 


113^  &5"ip3  -133 
:       -"t':-       t: 

AT  T  -" 


:  ^33^  n^pnnii:  a:? 


TT  I'.- 


>"^131 


^Y^  b^r-vxbi 


n? 


VAT       -'•  :  ~  I..  •-         ■!•  T  :       ••    ^' 


IT  TIT 


•  -  r 

b223  abn 

A"  -     -1-  — :r: 


V  IT  -       -  1-  IT-:  r      '■•• :  r 


-ini^-nri 

T  TIT  -       -   ..  I-         _!• 


T  T  IT         ->—         r  V  -: 


'  nap— one  MS.  'rj'nn 

*  5:\''J?riSj'd — marg.  and  many  MSS.  n''prT*U 


*  'nPT" — Baer  ^p'" 
10  •^aj-[ — some  MSS.  omit 


HEBREW  TEXT. 


XXV 


rii 

X      X 
I  X 


2i'j  rQ'iiJi2 


]W' 


I :  IT  •         ^  • 

AT  TIT  T  I  -■  ■- 


Dp  Di'Lpvn 

•.•  T  -       -• : 

,..     ..    ..^..j 

D?3  2i'J  3 


:  nrrou  rnzz  z^':'^c2  3':i 


•  ■  ..  _,.. .  •  T  -••        ^* 


X 

1+ 


J 


Ix 


(?r  z- 


ATT        -J--:|-    -   ^    :    • 

ZTJ 

5 

:  Z'Vcs  I'^p  >TO 

1: 

^"^3"  rnn 

■     •    -              It;        j- 

6 

rp?-  pnb 

P 

■.•    IT 

AT  T     -■•  •      : 

7 

ITT  - 

zb-rt?  ^ZwS^T 

A       •         !•••• 

'T  T             ••—.{-             -J 

8 

-    1      J-  :  ' 

'n^l-TP^  ZTJ 

-     ^        I  :r: 

T]nr 

z  Vcn-tws 

9 

"*??   pT?? 

z>-z  ■'S 

I  .-A'-'-  ^-  ;,  •  _]•  ,  •  T  "  ^/  TT         -'V 

Ix 


IV      -    T  : '-  T 


^T  :  T  I"      '      *• 


VII  '  -a- — very  many  MSS.,  Sept.,  Syr.,  Yulg. 
etc.  (also  Baer)  ~ZM 


'^  ni"' — a  few  MSS.   C'EN 


ECCLESIASTES. 


AT-:r 


M  :  T       'i' 


vn 

11 


I  X 


roiDun  \s^'p 


nn-'i 


Ix 


|vA7-      -■•• :  't:  T  r      >•■  :      j- 


12 


in^Ty'z  rmn  r-Qzn~ 

T  i/T  :       'v-  :        ^T  :  T  i" 


r^N  rinn^i 


rx 


A*       v:  IT  J"—;  |- 


^^i^  1:3 


-    X 

"ipr?  ^5^'' 

''^  "^2 

,  X 

T*    J* 

:1TO  TJiwX 

JH!^ 

/= 

\ 

- 

2162  n^n 

n2rL:  21^2       u 

•    ""■■ 

T            -^ : 

111 

A"  ; 

^T  T       ' : 

•a-'n'^Nn  nb>" 

nT-ni2^b 

HT-nN  23 

/= 

•       v. -IT          -ITT 

■^z          V       ^~ 

Ix 

T     1    :          ^T-:r 

^T  T  IT         ^T  :  • 

r-]2^-'";>- 

•^hzn  ^^■'2 

^n^isn  V2n-riN  15 

r+ 

A*     I    ','         -**  ■      ' 

•         !•    7                ,      - 

X 

ip"I22  ")2wS 

P'"?       ^?. 

_  X 

. 

IT  it;         I    ^•— r 

J^s'in 

pis  "^nn-bx  16 

x 

1   .  -   .^. .     _ 

X 

A" 

asnnn-bNi 

Lx 

:  tyrfim . 

T^T 

n2nn 

i^^iDnn-bwS       IV 

X 

• 

X 

b2D 

ATT 

.  X 

r.-  •        '  : 

n^i2n  nab 

^  T           T'T 

^  ^!iUy73— some  MSS.  prefix  "bs 


HEBREW  TEXT. 


(  X 

I 

II  ^    X 

I 

Ix 

(   X 

I 
II  •:  X 

(X 


VT        -"v:!-.- 


'Vr^ 


IT    •.  V  !•••' 


ATT  IV       J  T 


a^Lj^^^iD 


I-  T 


VII 

niiix  ni'j  is 


n-Q'Dnn       li 

^T :  T  r 


TT-:i" 


x< 


Ix 

nx 

f   X 

=1. 


1  = 


Yim  p'"?  r^' 


iTvnv      I  : 


D^i5  "^3  20 

T  1       *• 


)av  •         J-T 


. .  - .      _j. .  _.         •  T  :  -       T  :       -^ 


•ppn-wxp  TipwS 


nian  n^'/2>'5-s-i  ^3 


nwNi-as  "iipws 


22 


■AT :  T  r       •  -!•  • 


TT  :  V 

:^3^^  npln") 

•  IV  •       I'T       : 

ATT   IV 

IV  T  :  •      >• 


'nr-bs  23 

^  T 

'    1-'    T 


P'in? 


T  :      -  n 


n 


:  ri*p.^in  n^Pzsni 


P03  >"j:n  r>-V^i 

-  -r/       -  -T  : 


24 


25 


^  TriNri — other  copies  TPINri — Baer  THNn" 
^  ~"i — very  man_v  MSS.  and  Ven.  Gr.  Tj^l^ 

*  ni:;:" — other  copies  ii^" 

'  yn^— one   MS.,  Sept.,  Aq.  and  Ar.  y*)i — one 

*  °rN — niarg.  nPN— Baer  rN 


^  MT" — several  MSS.  HT 

'"  ■'3,b-l— very   many   MSS.,  Vulg.,  Targ.,  Sym., 

Jer.  and  Yen.  Gr.  "^^b^ — a  few  ""abTN — two 
■^ab — two  '^2!2b — three  omit 

"  nibbi-— many  MSS.  ribbim  . 


ECCLESIASTES. 


fx 

X 
X 

X 
X 


^l^TQ  ^n 


T    A-.-T  ->•       —. 


TV*         -r  •  T  • 


VII 


V  -:  T    •   IT 


a2b 


•.■ :  IT    -r^  •  •   . 


i^'oim 


[  + 
1  = 


ii  •;  II 


r  + 

X 
X 


Ix 


fx 
Ix 


/x 
Ix 


''n^np  n^^ws* 


•    AT  T      -■  : 


^nxr/3  n':ws^ 


mTQ  n; 


IT    T  ' 


ATT         ^TT  IT 


is^sn  nlDZusn 


7  T      jv      ••  : 


nnx^  nnji 


■'uiE:  "ni2:p3-"ii;?  TdwS       28 


■^  V  7  T 

. .  ^. .       -J- .        >T  •  : 

HT-riii-l  'IDb  29 


J-     vriT        iTT        V -: 


J  I .  .         T  '•  • ; 


abnns 

T  T-iV  : 

AT  T        ■:-''  • 

?7!^^  ^P^ 

TT           -J-  T 

TT      ^-:  T 

'*  ^^3;ip^ 

r:5  T>-i 

'TT     '  : 

:  c^n^x  n"^2u:  nnn^ 


"^DX      2 


'^  Ni;T21— Athias  Ni:i721 

VIII  '  NS'iU"' — many   MSS.,  Yulp;.    (active)   and 

''^  ribijj?    !Tn72N — some    modern 

critics 

"^72N 

Targ.  (with  V.  D.  H.  in  margin)  nSp']'— Sept.,  Syr., 

r^^r^Pt? 

Ar.  and  Ven.  (ir.  N3'>li"'                              • 

'^  rr^jipa— other  copies  nujjj^ 

-  ■'S — Sept.  and  Syr.  prefix  -pN 

"  1'^pa— other  copies  rci'jp^ 

•'*  ^72u:— Vuig.  "-i^aiffi 

HEBREW  TEXT. 


fx 

II  -;  X 

I    X 


^ 


'^n  r:2a 


AT      -"XT: 


I  ■.■-:!" 


ixs:^ 


^n  ^-■ 


n:) 


ITT  '■•  ^— • 


:jnzr-^ws 


Mil 

.3 


T  :    •  -J"; 


ViTn-"::"^  ^z    6 


ii^n   r>-^-^3 


=1^ 

Lx 

V 

Av :  r  •.• 

V  :  r        -'■:—-r     -^ 

_J  = 

-       T         ■•■        -■  :  • 

It             ,             fi 

nrz  'o^rcj  z":?^  tn* 

T           ■^*  -            TT        -"•• 

lx 

V  T  -        -J : 

)      :    •     )  -  •: 

f>< 

)     l/Jl     1  ^    ^J. 

rnTLJ/j  rxi 

lx 

:  r"':>'z-rwx 

IT  T  : 

rd"^.  •jro^-Npi  ■ 

Jr 

•      •  7      ^:        T 

1  = 

lDI 

AT   ~ 

rrcz^a-'pz': 

V  -:  r       T  : 

•*  bnSP — many    MSS.,    Sept.,    Vulg.,    Svr.    etc. 

'"  "bx'' — very  niauy  MSS.,  Vulg.,  Targ.  (one 
copy)  and  Syr.  "TNT 

^  "^pN2 — many  MSS.,  Sept.,  Syr.  anil  Ar. 
"""dNS — Baer  •— dNS 

'  ryi — two  MSS.  r"  'Z — five  omit 


^  lIE'w"1 — several  MSS.,  Sept.  and  Ar.   CI^C- 
^  r"'.— some  MSS.  inr 

'"  rZ"--—ti  few  MSS.,  Sept.,  Tlicod.  and  Ar.   r;"" 
' '  r;'r:''">2 — several  MSS.  and  Vulg.  t^'H  uJ — one 
and  Syr.  add  T-HN";? 

'-  '""dX-— Vulg.  and  Syr.  ^'ds 
'•'  TN"— some  MSS.  "bx 


ECCLESIASTES. 


X 

+ 


AT  •  •        -■•.•  -: 


z":&<n  •L^ycii  -^z^  "r- 

'T  7  IT  s-  T 


Z'"^zp  z^rui  ^n^Ni  pz^i 
nT-Z:» 


vin 


10 


Ix 

r  II 


r+ 


+ 


TT^niQ  """Ti  niD>"/2 

AT"    :  ^T  TIT  ' .T 


zr*rE  HaJ^'D-rwS  niDwS  n 

T  :  •         -"T-:!-        I"        V  -; 


::?n  rib^-p    znz  z-.sn-":z  zb  is^ro  ?3-b;^ 


A  -i--:r 


^V  T         ^T7  IT        ••!:         ■>•'       '•   r 

r^-2  ''>-i  nil::?  ^'cfi  ■^idn       i:^ 


IT  T  :    •       '   :  r      ^  ••  —• 


:22z  a^iD^  Tini«-^-y":i   rc^':  n'^n^-ji:)  zic:! 

A'--        ^'T     I  '•—■r      I  :         T  TIT    ->•.■:  r       i  : 

:Z^n'p&5  ^:zT/2  5<^^  ^3:\s  "^izx 


13 


+ 


+ 


-itiH-p;? 


r^?v 


Pzn-iD^  14 


Z7"^"]n  Hurpz  zri^^ts:  r|vQ  t^?n'      ^'I^' v?  ■^?.  "IP^? 


z-^p^'n^sn  riaj^az  znp&^  rr^sii: 


j':zn  nr-zr^iz 

V  IT  ^V 


i: 


f  X  ,  T  :  •  -        V  .-..      .  .^.  . 

J  X    vii-nmn  nnn 


u 


S^ 


ziws::  zrj-7\><  TOwS 


7 TIT  'J      I  r 


ni/QuPi      rinizpi  ^znp-z&5  ^z 


ft:Q>-Z  '*^31T 


:  I23r:u3n  rnn  D^n'ps^n  ip-^ns-niD^s 


»•         VIIT  J  I  -|T 


>5?m 


=>T-       ■'••: 


'■•  ry — one  MS.  and  Sept.   -pN — one  nr — one 

'■  yn— Baer  etc.  yi 

omits 

'*  ISlb-^— a  few  MSS 

12ip: 

'^  Dip'737pi— many  MSS.  Dip'J2721— a  few  aip72ni 

19  ^7:-'— several    MSS. 

prefix 

■^£07:- 

— one 

-bs 

'^  insrp';-]— some    MSS.,    Sept.,   Vulg.,    Tar<;j. 

■"Sp'r 

(one  copy)  and  Ar.   inSP'tZJ'T 

HEBREW  TEXT. 


1    VAT  7 


v:iT       -■••-:|-         I  V  •    •    I . 

■_•   -  -  |-  -ij— :i~     _]■.'—:         V  ~:  I    I  v  ;   •  i   i  it 

ws::):^  iibi        "dp^b  rz-sn  Vo^-i  ^iiis^  ''Viijzi 

A7  ;  •         -I  :  h>—  ;  JT  i  it  ■> -:  I"        V  -:  V  ; 


A  A  •     '.• :  IT      -J- : 


',zrr:t^  "psn 


HT-bSTwS*  ^^  IX 

7             V       ->• 

T 

■^^bl 

sn^ji^'l 

;.  T-:|-:            Is- 

^"?n  ^kv 

T  T  IT     -  •  •           I  ^*  • 

t:  • 

JT  -:  r 

J/  -:  r 

T  TIT  : 

7  V         V;   • 

••J-  : 

3;\^  ^pN;bi 

'nino'] 

••     r 

2it33 

i:  TkiiiiS 

:?2"J33n 

-"  ^U?N?— two  MRS.  and  Sept.  "-dNS 

■'  DA  ^2— Baer  -fl:!  ^D 

■-'■2  ^.j3_one  MS.,  Sept.,  Vulg.,  Syr.  etc.  rba 

IX  '  -TN — very  many  MSS.  TN 

■^  ■'ab— Baer  ^aV" 


3  a'i^b— some  authorities  omit— versions  add  yntil 
■•  -ir!L:bl — two    MSS.    omit — some    authorities 
witli  Sept.  (Alex.),  Vulg.  and  Syr.  Tiniib 

'  nsTb""— Baer  nin-i 

•^  Ni:'n2— other  copies  Nilins— Baer  ii'Cn'Z 


rx 


ECCLESIASTES. 


. 

IX 

/+ 

'Ci'Q'^n  rnn 

T  -T 

■"I'^fi^ 

T 

nr. 

3 

1+ 

Vsp 

nn.x  nnp73- 

-■'3 

'■'!-^— .V-5 


^^^^12 


■/  •  •  ~  :        »  I  :  • 


aiwsn— ']2  n:?  n^i 

7  7    T         I"  ;  _!••        J-' 


17 -;|-  ; 


II  -;  X 


=1 


"itin^  'im 


)     A  7  •         -•• 


A\7  V        ^*  :   I 
7       :       -J"  :    I      »7  •• 


<■•  -  r        7  'V 


.J.-   |-  s- 


a^n^ni 


nDu  2n^  il>— r^'^^ 

77        V  7        '^        I": 


I  A(  (     -17  :  '  I  »  : '  •       ~      J7  » ;  •        ~      57  7  ~;  p        --" 


L  "^    ♦  T'i-n?r 


V  IT  -         -  J-  17-T        V  -:        '   : 


I    r.— -T  V  ^-      V.-IT         /7  T  7  :      -"• 


fx 

X 

I 

Ix 


-^^  7  :       )  >v7  :       ' :  r 


riDH"'— PN* 


I    :  ~   I  •/  -:         -J7   • 


r;:?-';22         8 


:^^n  n^ii 


'  -Nbi2— Baer  5612 

"bN— so   V.  D.  H.,   Baer    and    0 

*  -^2 — Athias  and  Baer  —'3 

copies  "bN 

^  "ndN— three  MSS.  omit 

'-  C.^°— Baer  -Q?, 

'"  'nnn'^   [not    ^ni*'   nor   'in^"'    nor 

(as 

Baer) 

'^  nr-dl— Baer  rtn"^') 

J--  :                              J--  -i  \ 

inn"^] — marg.  with  many  MSS.,  Sept. 

,Vu 

Ig-, 

Targ., 

Syr.  and  Ar.  ^atl";   [unnecessarily] 

HEBREW   TEXT. 


XXXIU 


IX 
)av:  V    ->••: 


p  111— «» 


A--:     ^  -;i    • 


t  r:rg  rpn  rm  lu.s      ^i5<uz    --jz-i  r^'-i  ?iruni  nbro  rx  ^3 

I A         V.I  '       J  .  .•  •     :  ^      -•  V  V         '•7-:r      -J 

77  IT  -••  I  -        • 

_    j    —  •^'  ^•._-:|T  •.:•-;  7    7       -"7         :   •  •  7 V : I V V  '7- 

I     .  '  •  •  ;••.-•  I     i       J-  • :  7  7  IT     J-  •;  •   1 7    r  •  •  7 


J  + 
1  + 


.    Al  .1  "-1:1  •>•—■>- 


I  At    :  i|  J-  ,  -.-I  7  -  I;  _!• 

jz^i":*  ''z^^ir/3  n^b"  n;zri  r^p.s  zzzi  bi"  •nVa  rT""':.s-sz^ 

''zzn  TZZ7J  z:^^^  -z  ^'^'a^  u 


X 


X  :  X 


1 1 


I 


A  1  ;  I  ;  '■'   t  V  1  -   • 

us^nn  ?zo'2-  L3\^<n-rN  nzr  wNb  zixi 

I        r* • :   •  -         '-I         V  - 7      ->        7  7: 


'■*  The   whole  clause  Tjbl^ri  .  .  .  TdN— several  i      '«  nTTriXr;— other  copies  (with  Baer)   riTMNn 

.MSS.  aud  Syr.  omit-some  (with  Sept.  aud  Targ.)  j      n  -;-_five  MSS.,  Sept.,  Targ.  aud  Ar.  nx"   ' 

omit   ouly    rib^r!    ■'7:"'    bb— one  transfers   these        i^  -,-;...,     ,        A.ca     c     .     o         i-  i    '  o 

'■■•:  ■■•        ••:  i_^  ii:^  ; — two   MSS.,  Sept.,   Svm.,  \  ulir.,  i^vr. 

three  words  to  the  next  clause — one  changes  ir"         j   »      -.1  .. 

»        \--  and  Ar.    C     1^"2 

to  m^— one  (with  Sept.,  Vulg.,  Targ.  and  Ar.)  in- 

^     '■    .  c        ,  ''        1      19  n-n— very    many    MSS.,  Sept.  (Alex.),  Vulg. 

serts  C^r;rN  after  this  word  I  '•  "  '  '       i       v  '-         o 

and  I'arg.   ^rm 

3 


ECCLESIASTES. 


rx 

Ix 


AT  "* :  ~        T  r  T       T 


IX 


17 


I  <^    I  •   I  '_  ^     >^N 


■  I  ;  7         1 

<•     1^       ^M     >     > 


18 


III 


fx 

i.  X 

fx 

i   X 


rii 


III 


II-! 


r  11 


Ul 


1 1,-'  1    i/^w 


I* 


't  I      'vw*  >uj^     :i     'i^     M.^ 


I  T7 


"2N" 


■~?^^^\.»      i"«-si^~«^  ^«^-.      ^^akMn      «~.i^«««^      ^«^^— 1^ 


7         -^:  —■  t 


:  - 1  -  •      ■    I 


h.  ^tf' 


B     ^^'^  '»^ 


I    v-TT 


Z    ,2>  ■"•X 


X  '  ""^ZX" — very  many  MSS.,  Vulg.,   Syr.  and        *  n^yZZ — several    ilSS.   and    some   authorities 
Ten-  Gr.  ~"iZ2";^  (with  Sym.)  nJXJ'dz 

^  '"^Z^rrdx — marg.  with  many  MSS.  ZZZ'Ciz —        '"  "2"" — Sept..  Aq..  Sym.,  Vulg.,  Targ.,  Syr.  and 

two  ~r~r:"cz — three  "~2~r:c  ,  Jer.  rrzrt 

-  rhyr — some  authorities  ribr^  "  Z"~~r — t.vo  MS?,  add  ~"ZZ~ 


HEBREW  TEXT 


XXXV 


Ix 

i   X 

fx 
Ix 

[  ^ 

[  X 


i  = 


1  = 


r= 


":e^  is 


ITT      'V  :  • 


>_t  1^  ^^y 


IT        V'T- 


I-  ..|.      J. -J-     I        . 


J  ri/3zn  "'■'33"  ?i^rn 

it:  T         -•:  -     I    ^  :  •: 


'Z7^.~^^'7Z 


IT-       -  -: 


in 


•  •  f<:r?^ 


r^":zc 


IT    T  ^  •  •        I 

A-  7  :     -jv  :  - 


:i-  --J,-.  -"^j 


■?i>"rn 


•wS  rz": 


.    X 


^>-::iz 


"^"""zri  nn^  zn  i<* 


'z:r  z-":'nn 


uHSn  TC^-ZN  11 


, ,     •   ,. . . . 

rzz  rirEbi 


^n^s  r'^uf?^ 


^Z3ni 


Z"sr;  '•"i~N": 

7  T  IT  ^-•'  I 


7-T  I"         V  :  !•         -v-:!- 


14 


Z''"^*zzn  yi2'^  1; 


"7  I  r: —. 


'  77:1;,— text  y72i;, 
■  ri' — Bacr  blE" 
^  i'pis — very  many  MSwS.  "pizi 
'^'  "Sb — a  few  MSS.,  Sept.  and  Syr.  omit — one 
•  two  MSS.  and  Vulg.  b 

"  "X'^Vz — one  MS.   — rs 

'•'  u"~2~ — other  copies  n'^ST 

'^  -Nb— many  MSS.    "Nbl 


'*  n'-'^-.S— four  MSS.,  Sept.,  Sym.,  Vulg.,  Targ. 

and  Ar.  n"r;'>;; 
''  -'-riN-:— five  MSS.  r-;nN 

'*  cb-CXr; — several    MSS.,    Sept.    (Ale.x.)    and 
Targ.  b-CZ- 

'■  isr:"r— Sept.    (Vat.),  Vulg.,    Syr.    and    Jcr. 


ECCLESIASTES. 


r  = 

Ix 

r  II 


X 

Ix 


I'  :  "       '  : 


rr^.^j::. 


•  IT  -       p   :  • 


i_i  i^   i_^tw^ 


2^^n  n:2u:-' 


:":3r;-ni!  n;;?.p_ 


X 

IX 


X 


nzi/DuT'^  ^r*"i 


I     VITT 


1  = 


I        •  T    )   V-iT  T 

I   A  7  -      ^-  : 


Ti>'^rDZ  zr>  -'0 

|:-'7  :    •         •• :  -  : 

Tj/jnp  nt'G  XI 
Z^/2^n  z'^2—^2 

TuZ^h  pbn-?n        2 

^•7  r.-  :  IT  • 


'^  ■'-nnSI — five    MSS.,  Vulg., 

Targ. 

and    Syr. 

20  -J.,;-, — other  copies  -t\-,"' 

'^in?'! 

XI  '  era:'— — Baer  c^nyn 

^'  DTi^n — ni:u-g.  c^crs 

■  Nin"'— several  MSS.  Nin— some  Nir;"'  or  Nirr; 

HEBREW  TEXT 


I" 


I  II 


at;  •         -J 


III  •     •.■ :  IT       -!•  — :  r         •.•        -  •  •        ^ 

-  !i  nT-i&5  mn        "na;":  nr.  -^i^i 


nn  ^'i2'o 


'•Ti'.-      'V    : 


:   XI 


TT 


nL:>:i  n"ip&§ 


f   X 

ix 


f- 


II  •; 


+ 


^■^n-^  -£^--"^3 


u">s'n  "^n^  nz^n  z^:u~zn  ^2 

^7  T  IT  ';■  •   (•         J. .    .  -  ,.  Y  ■       _■• 


T]vpnn  ^3]"]~r5<  ^2ri 


'Tirrt-'z 


:  •jsb'sz  a^n'^s^n  ti!j«"^z^ 


:iT      .|-: 


VIT 


-"  T       ^-  : 

T]zb  t]2^-J^J 


T]^r^  "'1??^^^;^  '"Tjzb  ^n^iB  Tjjrn'] 


)■••••  '•  •  I  : 


V.-:  i-  -  •  ' :  --       r 


10 


^  """wN: — tliree  MSS.,  Sept.  and  Aq.  — dN3 

'^  u"':"';'b — other  copies  C"';"'"'b 

■*  •Z-Z^y-Z—mauy  MSS.  aud  Targ.  S":^r3 

■■'  ~r'nb"'3 — many  authorities  Tj'rilb'a 

'"  ~T' — very  many  MSS.  and  Ven.  Gr.   ~^T' 

'"  ~3b — other  copies  and  Baer  ~2b 

n  — ^--—Baer  — Jr- 

"  "'N^"i31 — niarg.  witli  very  many  MSS.  and  all 

^  ""T'CI — most  versions  ~ir"2 

versions  (with  Hacr)  riN^'i^l 

ECCLESIASTES. 


X 
X 

L  X 


4 


XII 


I  AV        r,  ;        V    . 


T   7  IT      -!•  •  ; 


7  I  ■<;•.—:       J- 


:  vzn  z~z  'T-rx 


•r? 


A-  7    I  ~  :    - --T-  : 


zuj:>n  "TIN  ^"Z^'n  ^z'ci 

V  IT  -         J —  -'7  r.'  '7  : 


Ix 


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xl 


ECCLESIASTES. 


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METRICAL    RENDERING. 


THE   VANITY    OF    WORLDLY    PURSUITS. 

A  HOMILETICAL  POHM. 


:^^r  i^insrcst-  soijOiivnoisT. 


THE  ARGUMENT. 


All  terrestrial  endeavors  and  prospects  being  essentially  unsatisfactory,  and  the  problems 
of  human  fortune  being-  necessarily  insoluble,  true  philosophy  consists  in  a  thankful  and 
temperate  iise  of  the  blessings  of  Providence,  with  resignation  to  its  ills,  and  a  life-long 
cultivation  of  piety. 


I.    THE  PROLOGUE. 

I  'T  is  vain,  the  sacred  admonition  cries, 

•2  To  seek  to  satisfy  the  human  soul 

With  earthly  good;  for  transient  as  a  breath, 

3  And  empty,  are  all  sublunary  joys. 
Nor  ever  can  repay  the  cost  and  toil. 

4  The  generations  come  and  go,  but  eartli — 
Their  mere  abode  and  tomb — remains  the  same  ; 
And  thus  all  nature  marks  a  constant  round. 
With  ceaseless  fresh-recurring  changes  tilled  : 

5  Each  morn  returning  starts  the  tireless  sun. 
Prompt  as  tlie  courser  snorting  for  the  race  ; 

6  The  wind  with  many  a  veering  current  blows, 
But  north  and  south  the  gales  in  balance  meet  ; 

7  Tlie  rivers  to  the  ocean  ever  run, 

Which  ne'er  o'erflows  with  all  their  garnered  store 
And  so  man's  energies  perpetuate 
The  race,  wliile  individuals  decay. 

8  The  human  story,  told  to  tediousness, 
Is  not  exhausted  ;  as  the  eye  or  ear 
Is  never  sated  with  the  light  or  sound 

9  F'amiliar  yet  repeated  variously. 

But  nothing  strictly  new  the  universe 

10  Presents,  though  oft  the  cry  "  Eureka  !"   raised 
By  fond  enthusiasts,  quickly  is  dispelled 

By  closer  scrutiny  ;  and  all   proves  old 
Again,  wliile  history  repeats  itself. 

1 1  So  pales  the  memory  of  ancient  deeds  ; 
So  present  times  will  be  alike  forgot  : 
No  immortnlity  of  fame  has  man, 
Nor  he  survives  his  unrequited  toil. 

1 


4 


2  ECCLESIASTES. 

i  ~  '- 

II.    THE  ESOTERIC  DISCUSSION. 

12  Hear  the  experience  of  a  royal  sage, 
Wliose  ample  means  and  opportunity 

13  Have  fairly  tested  this  philosophy, 

14  And  found  the  ^^•n,yi<  of  Providence  to  man 
A  problem  quite  insoluble ;  for  who 

15  Can  loose  the  Gordian  knot  that  God  lias  tied, 
Or  mete  with  zero  his  infinity  ? 

16  With  youthful  zeal  and  confidence  inspired, 
1  scanned  the  realms  of  science  to  the  verge 

17  Of  e'en  abnormal  scenes,  but  only  proved 
How  little  man  can  know,  or  worse  indeed, 

18  That  he  is  most  unhappy  who  knows  most  ; 
For  wider  views  disclose  more  dismal  sights, 
And  closer  contact  stuns  with  keener  smart. 

H  I  first  essayed  hilarious  joy  oi  sense  : 

2  Then  laughter  mocked  me  as  but  imbecile  ; 

3  The  wine-cup's  spell,  though  tried  to  reason's  bound, 
Reacting  warned  me  what  a  life  were  that. 
^Esthetic  schemes  my  ])assions  next  employed, — 

«"»  Palatial  structures,  splendid  grounds,  adorned 

6  With  park  and  pool,  and  every  plant  or  tree 
For  fruit  or  verdure  wealth  or  art  could  yield; 

7  Attendant  men  and  maids,  with  flocks  and  herds 
Unrivalled,  domiciled  on  my  estate  ; 

8  The  royal  revenue  of  near  and  distant  lands 
M}^  coffers  filled  ;  while  festive  song  and  mirth. 
And  female  wit  and  beauty,  graced  my  court 

9  With  charms  and  splendor  hitherto  unknown. 
Meanwhile  my  philosophic  aim  I  still 
Maintained,  to  test  the  highest  earthly  good  ; 

10  And  therefore  stinted  not  to  gratify 

My  utmost  wish,  nor  failed  of  means  or  zest 
To  compass  and  enjoy  my  proudest  works. 

11  Yet  inwardly  I  felt  chagrin  Avhen  all  was  done, 
Nor  found  the  sweet  repose  of  soul  I  sought. 

12  "  Is  there,"  I  cried,  once  more  resolved  to  probe 
The  secret  of  my  discontent,  "  is  there 

A  real  difference  'twixt  the  wise  and  fool ; 

Or  hope  that  any  can  succeed  where  I, 

The  king,  with  full  resources  blest,  have  failed  ?  " 

13  I  could  but  own  that  wisdom  folly  far 

14  Transcends,  as  light  the  dai-k  for  guidance  safe. 

15  Yet,  since  a  common  fate  awaits  us  all, 
Of  what  avail  shall  wisdom  be  to  me  ? 

16  For  so<m,  alas  !   will  each  one  be  forgot. 

Like  all  the  past,  when  wise  and  fool  are  dead. 

17  Thus  keen  disgust  of  life  my  spirit  seized, 

18  And  futile  seemed  my  every  fond  pursuit; 
For  I  must  shortly  all  resign,  nor  know 

19  If  niy  successor  have  the  skill  or  care 
To  relish  or  promote  it  ;  but  some  fool, 

20  Who  has  not  spent  a  thought  upon  it,  may 

21  Possess  the  fruit  of  all  my  life-long  pains'. 

22  This  robs  the  heart  of  comfort,  while  the  hands 

23  And  head  are  busy  with  incessant  toil. 
I  found  no  solace  for  this  dark  despair 


24 


METKICAL   RENDEIIING. 


But  calmly  to  enjoy  the  present  good 
Amid  the  toil  that  comes,  as  God's  behest, — 

25  A  lesson  sure  more  aj)t  to  none  than  me. 

26  The  pious  tlius  shall  thankfully  receive 
Their  earthly  blessings,  and  at  length  partake 
The  wealth  amassed  by  many  an  impious  hand. 
This  maxim  lights  the  dreary  scene  of  fate. 

Ill  The  commonest  vicissitudes  of  life 

Yield  compensations  in  its  daily  course, 
And  find  meet  scope  and  oi)portunity  : 

2  The  birthday,  warning  of  the  hour  of  death ; 
The  planting  season,  and  the  harvest-home ; 

3  The  battle-lield,  hard  l»y  the  hospital  ; 
The  razure  of  the  old,  to  build  anew  ; 

4  The  tear  still  glistening  on  the  laughing  cheek  ; 
The  grief  as  quickly  turned  to  dancing  joy  ; 

5  The  wreck  of  war  exchanged  for  thriving  peace  ; 
The  friendly  greeting,  and  the  cool  reserve  ; 

6  The  search  successful  f(u-  the  freipient  loss  ; 
The  value  saved,  the  worthless  thrown  away; 

7  The  cloth  first  scissored,  then  in  garments  sewed 
TJie  silence  fitting  till  the  call  for  speech  ; 

8  The  wisdom,  when  to  love,  and  when  to  hate  ; 
The  hour  of  fight,  to  win  a  lasting  truce. 

9  We  still  demand.  What  benefit  to  moil  ? 
Since  everj'^  act  but  foils  its  opposite. 

10  It  is  the  counterpoise  of  Providence  : 

11  Such  was  creation  when  first  good  pronounced; 
Yet  man,  although  the  acme  microcosm, 
Finds  mystery  all,  himself  the  riddle  chief. 

12  'T  is  therefore  best,  with  sim])le  wise  content, 
To  cheerfully  pursue  the  obvious  calls 

Of  common  life,  with  all  its  weal  or  woe, 

13  And  take  enjoyment  in  its  very  toil. 
For  God  has  so  ordained,  and  his  decree 

14  Shall  untranscended  stand  and  unannulled  ; 
That  all  mankind  may  own  his  sovereignty. 

15  'T  is  thus  the  present  mirrors  what  is  jjast 
And  future  too,  in  cyclic  destiny. 

16  Yea,  though  the  seat  of  justice  be  on  earth 

17  The  home  of  crime,  yet  God  is  judge  supreme, 
And  in  due  time  will  rectify  each  cause. 

18  So  man,  however  high,  shall  find  at  last 
His  common  level  with  the  beast  in  death, 

19  ^\^here  fate  remands  theii-  bodies  equally, 

20  To  mingle  in  their  native  dust  alike, 
And  both  forever  pass  from  human  ken  ; 

21  Save  that  the  spirit  of  the  one  survives. 
While  prone  the  other's  in  the  earth  remains. 

22  The  more  should  mortals  prize  the  term  allowed 
F'or  their  activity,  since  none  can  aught 
Bej'ond  this  boundary  anticipate. 

IV  '      Yet  Avrongs  of  helpless  subjects  oft  on  earth 

From  haughty  tyrants  long  go  uni'edressed  ; 

2  Till  death  itself  were  but  a  glad  release, 

3  Or  better  still  that  they  had  ne'ei-  been  born 
To  pass  such  lives  of  utter  misery. 


ECCLESIASTES. 


IV 

4  Or,  if  success  attend  one's  honest  toil, 
It  breeds  the  envy  of  his  nearest  friend  ; 
Till  deep  disgust  the  empty  bosom  fills. 

5  Yet  lazy  foll^^  is  sheer  suicide  ; 

G  The  hapi)y  mean,  a  quiet  competence, 

Is  better  than  abundance  gnawed  by  care, 

7  Yet  worse  than  all,  to  see  a  sordid  wretch, 

8  Without  a  relative,  in  ceaseless  toil 
Amassing  stores  untold,  but  caring  not 

For  self  or  heir  the  hard-earned  wealth  to  share. 

9  'T  is  best,  I  ween,  to  join  the  social  lot, 
Which  by  division  multiplies  its  gains. 

10  For  partnership  assures  the  firm  from  risk  ; 
But  hopeless  falls  the  lonely  traveller. 

11  So  bedfellows  protect  by  mutual  heat ; 

12  The  footpad  quails  before  the  two  he  meets  ; 
And  cords  three-stranded  scarce  untwist  or  break. 

13  The  sudden  turns  of  life  themselves  reveal 
A  widely  equalizing  trend  of  things. 

A  shrewd  but  hitherto  undowered  lad 
Sup])lants  a  dotard  king  of  headstrong  ways ; 

14  Perchance  from  prison  mounts  forthwith  the  throne, 
Outstripping  age  and  rank  and  means  at  odds. 

15  Yet  even  such  examples  of  success 

16  Are  merged  in  memories  of  following  times. 

V  Guard  well  thy  course  in  worship  at  God's  house  ; 

For  heeding  his  commands  is  fitter  far 
Than  sacrifice  by  such  as  idly  sin. 

2  Not  inconsiderately  therefore  pray 

To  him  who  reigns  on  higli,  but  reverently 

3  With  modest  brevity;  for  like  a  dream 
Begot  by  fitful  sleep  oppressed  with  moil, 
Mere  wordiness  betrays  a  vacant  mind. 

4  But  should  a  vow  thus  pass  thy  lips  in  haste, 
Albeit  of  thy  shallow  zeal,  neglect 

To  pay  it  shall  but  aggravate  thy  fault. 

5  'T  were  less  offence  to  promise  not  than  not 
Perform  ;  thy  tongue  has  bound  thy  soul  in  guilt. 

6  Nor  dare  to  plead,  in  yon  all-seeing  Face, 

That  weak  and  I'alse  excuse,  "  'T  was  slight  mistake  ; 
Lest  God  by  this  fresh  insult  be  provoked 
To  sweep  thyself  and  acts  at  once  away. 

7  For  empty  dreams  such  prating  but  repeats. 
And  argues  want  of  due  respect  for  God. 

8  Of  human  rights,  meanwhile,  thou  mayest  behold 
Provincial  violation  ;  but  be  not 

Astonished,  nor  encouraged  to  indulge 
'  The  thought  of  ultimate  im])unity. 

For  loftier  tribunals  hold  appeal. 
And  higher  still  the  final  Judge  keeps  watch. 

9  Moreover,  even  now  and  at  the  worst, 
The  common  earth  impartially  to  all 
Affords  its  benefits  ;  while  royalty 
Itself  depends  uj^on  the  soil,  for  food 

In  life,  and  grave  in  death,  like  peasantry. 

10  How  foolish  then  of  pelf  or  gain  the  love, 

Which  ever  yrows  the  more  inordinate  ! 


METRICAL    RENDERING. 


V 

11  Witli  rising  wealth,  moreover,  faster  rise 
In  most  men  real  or  imagined  wants. 
Thus  if  he  hoard  or  spend,  its  owner  has 
No  actual  use  of  it  but  with  his  eyes. 

12  But  sweetly  sleeps  the  weary  servant  poor, 
If  full  or  scanty  be  his  evening  meal; 
While  gluttony  and  care  of  coffers  rich 
Conspire  to  break  tlie  master's  nightly  rest. 

13  The  miser  still  with  misery  is  cursed, 

14  In  gain  or  loss  :  his  son,  if  prodigal 
Or  ]ienniless,  inherits  too  his  woe  ; 

15  Himself  returns  to  mother  earth  as  bare 

16  Of  all  his  wealth  as  at  his  birth  he  came  : 
lY                             His  life  is  dark  with  toil  and  meagie  fare. 

Which  culminate  at  death  in  peevish  pain. 

18  I  therefoi'e  call  it  wise  to  take  the  good 
Of  life  while  passing,  as  the  gift  of  God, 

19  Who  means  it  for  that  end  by  granting  wealth 

20  And  f-iculty  of  joy  ;  the  retrospect 
Shall  thus  nor  thankless  nor  regretful  l)e. 

VI  The  most  unhappy  man  beneath  the  sun 

2  Is  he  by  Providence  endowed  with  Avealth, 
Ay,  honor  too,  with  all  that  heart  could  wish, 
Except  the  ])Ower — ^of  body  or  of  mind — 

To  realize  its  joy,  while  tantalized 

With  sight  of  what  some  stranger  must  partake. 

3  Nor  could  a  hundred  sons  or  hundred  years 
Compensate  for  the  lack  of  joy  in  life 
And  honorable  memory  at  death. 

4  Better  the  still-born  than  to  come  and  go 

/)  In  dark  unrest,  where  length  of  days  enhance 

6  The  Avretchedness ;  since  all  must  die  at  last. 

7  Men  toil  for  food,  but  all  soon  hunger  still ; 

8  Nor  better  here  is  sage  than  simpleton  : 

The  poor,  though  shrewd,  has  scarce  an  even  chance. 

9  Yet  surer  what  one  has  than  what  he  hopes  ; 
Content  is  therefore  wiser  than  an  idle  search. 

10  In  any  case  ambition  fails,  for  all 

Is  human  tliat  has  ever  been  of  man  ; 
Nor  may  he  think  to  match  the  Infinite. 

11  Past  efforts  at  i)erfection  are  but  words; 
The  future  slumbers  in  the  womb  of  fate. 

12  We  do  not  even  know  Avhat  Avould  be  best 
For  us  in  this  brief  shadowy  estate  ; 
Much  less  can  we  descry  the  age  to  come. 

VII  The  true  philosopher  takes  wider  views 
Of  life,  and  deeper,  than  the  common  eye. 
A  spotVess  reputation,  all  agree, 

Is  omen  fragrant  of  posthumous  fame  ; 
But  not  till  death  the  record  is  secure. 
Which  at  the  birth  is  but  an  empty  page. 

2  Hence  sounder  lessons  funerals  impart 

Than  feasts,  and  mortals  need  to  heed  them  more. 

3  So  grief  is  preferable  oft  to  mirth  ; 

Though  wry  the  face,  the  heart  grows  soft  and  smooth. 

4  The  sage  linds  solace  in  the  house  of  woe, 
But  fools  in  gay  festivity  alone. 

5  Ah,  better  listen  to  a  just  rebuke, 


6  ECCLESIASTES. 

VII 

Than  court  the  giddy  song  of  jovial  praise, 

6  That  rattles  loudest  on  the  emptiest  pan. 

7  Discretion  pays  in  still  more  public  lines. 
Though  stung  to  madness  by  oppressive  rule— 
The  venal  sentence  of  a  court  corrupt, 

8  Yet  bide  thy  time  ;  events  may  come  out  right : 
Forbearance  quicker  wins  than  haughtiness. 

9  In  any  case  be  not  provoked  to  haste. 
For  petulance  betrays  a  narrow  mind. 

10  Nor  croakingly  complain  that  times  have  grown 
Degenerate  ;  for  whether  true  or  false, 

The  charge  is  odious  and  will  naught  avail. 

11  'T  is  now  and  ever  was,  that  shrewdness  is 
To  its  possessors  ample  heritage  ; 

12  For  wits  in  fact  protect  as  mucli  as  wealth. 

13  But  come  what  ma}',  't  is  vain  to  quarrel  witli 
The  providential  lot  thou  canst  not  mend  : 

14  Enjoy  its  good,  offset  its  ill,  and  thus 
Strike  average  of  what  Avas  not  designed 
For  comprehension  full  of  mortal  man. 

15  That  hardest  problem  seek  not  thou  to  solve, — 
The  pious  dying  early  we  have  seen, 

While  wicked  men  are  spared  to  length  of  years. 

16  Nor  thence  infer  that  extra  sanctity 

Would  shield  thee,  or  redoubled  care;  for  both 
Fanaticism  and  caution  cheat  of  bliss  : 

17  Nor  on  the  other  hand  presume  that  vice 
And  folly  e\cr  yield  pros|)erity  ; 

For  each  is  ruinous  to  length  of  days. 

18  Beware  of  either  fault  ;  true  piet}^ 

Alone  can  be  thy  safeguard  from  them  bc^th. 

19  Yet  skill  is  more  available  by  far. 

As  we  shall  see,  than  garrison  of  towns. 

20  But  as  to  virtue,  where  the  best  come  short, 

21  We  speak  with  more  reserve  :  at  all  events 
Heed  not  men's  tattle,  lest  thou  overhear 
Thy  own  domestics  scandalizing  thee, 

22  As  thou  no  doubt  to  others  oft  hast  done. 

23  The  tangled  web  of  life  I  too  have  sought 
To  ravel  by  my  philosophic  schemes  : 

24  Too  wide  the  field  and  deep  the  m3^stery 

25  I  found  for  human  ken  ;  especially 
The  aberrations  of  abnormal  crime, — 

26  Most  despei-ate  of  all  the  harlot's  case, 

With  fatal  wiles  and  charms,  confounding  quite 

The  rules  of  nature  and  society  : 

The  pious  only  can  escape  her  arts, 

To  which  the  sensual  falls  an  easy  prey. 

Without  analogy  of  passion's  bent, 

28  Amid  the  thousand  forms  of  sin  on  earth 
This  one  astounds  me  for  enormity. 
Unequalled  by  unchastity  of  men  ; 

29  A  signal  proof  of  stark  depravity. 

YIIl  Yet  must  we  claim  the  reign  of  prudence  still 

Among  the  dubious  affairs  of  life, — 
Iiitelligence  that  lights  the  rugged  face. 

2  Thus  heed  the  royal  mandate  though  severe. 
For  loyalty  no  less  than  safety's  sake  ; 

3  Nor  vent  an  angry  act  or  stubborn  speech, 


27 


METRICAL   RENDERING. 


VIII 

4  Which  cannot  countervail  the  kingly  will  : 

5  But  rather  by  obedience  aveit 

Collision  till  thou  shrewdly  gain  thy  point. 

6  For  every  matter  has  its  turning-time, 
However  great  the  human  crisis  be  ; 

V  Although  the  future  none  can  calculate, 

Nor  learn  the  how  or  when  of  destiny  : 

8  Save  that  the  mortal  doom  will  surely  come, 
Which  none  can  pariy  by  his  strength  or  skill  ; 
That  final  battle  furlough  cannot  shun, 

That  jail  expertest  burglars  caimot  break. 

9  Survey  once  more  the  scene  of  earthly  toil  ; 
Consj)icuous  mark  the  fact  of  ill-used  power  : 

10  Such  bad  men,  Avhen  at  length  they  reach  the  gjave,- 
Life  passed  Avitli  all  its  sacred  privilege, — 

Are  quite  forgotten  by  the  men  they  ruled. 

1 1  'T  is  true,  the  penalty  so  long  delayed 
Breeds  deeper  pur})oses  of  wrong  in  men, 

12  While  sinners  seem  to  thrive  in  lengthened  days; 
1  :i                             But  in  the  end  't  is  seen  that  piety 

Far  more  promotes  longevity  and  ])eace, — 

14  Despite  exceptions  temporary  found. 

15  'T  is  therefore  right  to  take  our  present  joy 
As  outcome  fit  of  CTod-aj)pointed  toil  ; 

10  Nor  worry  day  and  night  to  solve  the  scheme 

I  7  Of  work  and  wisdom,  human  act  commixed 

With  providence  divine — a  puzzle  still, 
IX  The  future  is  in  God's  control  alone  ; 

Nor  good  nor  bad  foresee  or  love  or  hate. 

2  One  end  however  waits  them  both  alike, 
If  saint  or  sinner,  holy  or  profane. 

3  This  common  mortal  doom  indeed  incites 
Full  oft  to  recklessness  of  character ; 

And  giddy  lives  lead  on  to  hopeless  deaths. 

4  Yet  instinct  shudders  ;  for  a  living  dog 
Gives  better  promise  than  a  lion  dead. 

5  The  living  know  at  least  that  they  must  die. 

But  dead  men  know  not  aught  that  comes  to  pa^s  ; 
For  them  remains  no  prospect  but  oblivion, — 

6  No  love  or  hate  or  envy  more  exchanged, 
No  interest  in  earthly  things  again. 

7  Then  eat  and  drink  with  cheerful  gratitude 
What  God  has  sent  as  product  of  thy  hands; 

8  Let  festive  gladness  and  domestic  bliss 

9  Attest  thy  recognition,  during  life, 
Of  providential  blessing  on  thy  toil. 

10  Yet  labor  diligently  in  thy  sphere, 

The  more  because  the  end  so  soon  will  come 
Of  all  thy  industry  and  conscious  skill. 

I I  Still  I  must  warn  thee  that  success  on  earth 
Is  never  sure  ;  the  swiftest  lose  the  race, 

The  sti'ong  the  fight,  the  wise  their  bread  an<l  wealth 
And  reputation:  all  must  run  their  risk. 

12  For  men,  like  fish  or  birds,  at  times  are  cauglit 

By  sudden  unforeseen  calamity. 

1:1  Most  signal  merit  may  not  meet  reward  : 

14  A  little  city,  with  defenders  few, 

Besieged  by  some  great  king  with  fonx'  and  forts, 

15  Has  one  poor  scientific  citizen, 


8  ECCLESIASTES. 

ix"  ~ 

Whose  tactics  rescue  it  from  all  its  foes  ; 
And  yet  no  record  of  his  name  remains, 

16  Though  skill  so  greatly  -strength  exceeds,  how  oft 
Such  words  of  humble  wisdom  are  ignored  I 

17  For  sage  advice,  that  speaks  in  modest  tones, 
Is  drowned  in  lordly  shallow  wrangle  loud ; 

18  And  plans  more  potent  than  machines  of  war 
Are  foiled  bv  one  such  evil  counsellor. 


111.    THE  EXOTERIC  DISCUSSION. 

X  A  little  fault,  like  maggots  in  perfume, 

2  Will  mar  a  character  ;  for  wisdom  shows 

3  Itself  at  every  point,  and  folly  too. 

4  So  if  the  government  oppose  thee,  yield 
With  dignity,  and  thus  avert  a  wrong 

5  More  grievous  still  ;  for  blunders  oft  occur, 

6  Of  fools  promoted,  and  of  worth  dej^ressed, — 

7  Like  servants  riding,  while  their  masters  walk. 
3  In  simplest  acts  indeed  discretion  serves  : 

Upon  a  careless  digger  caves  the  pit, 
The  heedless  hedger  meets  a  servient's  sting  ; 
9  To  roll  a  stone  or  Avield  an  axe  requires 

Some  prudence,  lest  the  workman  hurt  himself. 

10  Nor  caution  only,  but  precaution  too  : 

To  whet  the  tool  Avill  save  both  time  and  strength 

11  The  bite  inflicted,  vain  the  charmer's  art. 

12  The  sage  wins  favor  ;  fools  betray  themselves, 

13  Increasing  but  disgust  the  more  they  prate, 

14  As  they  are  Avont  to  do,  esj)ecially 

Of  things  to  come,  v,'hich  none  can  know  or  learn. 

15  So  fails  unskilful  toil,  like  gawks  in  town. 

16  But  public  matters  call  for  nobler  powers  : 
Alas  the  country  cursed  with  childish  king 
And  selfish  i-ulers  gluttonous  betimes  ; 

1  7  But  happy  land  by  well-bred  sovereign  swayed 

And  officers  of  habits  temperate  ! 
1 «  For  as  a  building  half-erected  falls. 

Or  let  to  shiftless  tenants  leaks  and  rots  ; 

19  So  meny  feasts  and  jovial  drinking-bouts 
The  national  exchequer  soon  will  drain. 

20  Yet  lisp  of  monarch  no  abuse  or  lord. 
Lest  air  find  "wings  thy  treason  to  report. 

XI  Due  enterprise  oft  meets  emergencies, 

If  but  on  general  principles  emplo_yed. 
So  freely  feeding  fish  in  many  a  lake 
Yields  by  and  by  a  suitable  return  : 

2  Or  charity  at  seeming  random  given 
May  gain  a  friend  for  some  unlucky  day. 

3  The  vei"3'  clouds  are  glad  to  drop  their  rain. 
Regardless  of  the  surface  of  the  field ; 
And  woodmen  fell  the  tree,  if  north  or  south 
It  fall,  secure  to  find  it  there  the  same. 

4  Then  wait  not  timidly  till  all  is  clear, 
Like  sowers  for  the  monsoon  wind  to  lull, 

5  Or  reapers  for  each  fleecy  cloud  to  pass  ; 

For  when  Avill  change  the  Aveather  none  can  tell, 


METRICAL   RENDERING. 


XI 

No  more  than  how  the  iiiiboni  infant  g-vows, 
Or  trace  tlie  hand  of  God  who  orders  alL 

6  Bnt  sow  from  early  morn  till  latest  eve  ; 

For  some  Avill  thrive,  thongh  Avhich  thou  knowest  not. 

7  Withal,  however  sweet  the  light  of  life, 

8  Or  many  be  the  years  of  earthly  joy  ; 

Yet  bear  in  mind  that  surely  dayn  of  gloom 
Will  thickly  come, — for  all  is  transient  here. 

9  Enjoy  thy  youthful  prime  of  vigor,  then. 
With  all  its  buoyant  thoughts  and  cheery  scenes  ; 
But  ne'er  forget  God's  time  of  reckoning 

10  Will  surely  punish  all  excess  of  mind 

Or  body,  when  that  season  brief  is  o'er. 

XII  Reinendjer  therefore  thy  Creator  now, 

Ere  come  those  weary  years  Avithout  delight, 

2  Like  winter's  darkened  days  and  cloudy  nights, 
^^'ith  storms  of  grief  and  pain  successive  filled. 

3  Old  age  creeps  on  ;  the  soul's  abode  decays  : 
The  siiaking  arms  present  a  feeble  guard  ; 

The  tottering  limbs  bespeak  a  worn-out  frame  ; 
The  scanty  teeth  but  ill  prepare  the  food  ; 

4  The  sight  and  hearing  close  to  outer  things, 
And  hum  of  busy  forces  lulls  within. 

The  voice  of  second  childhood — shrill  and  cracked, 

5  The  timorous  step,  the  whitened  hair,  the  signs 
Of  lielplessness  no  stimulus  can  rouse. 
Foretoken  nearness  to  tlie  final  home  ; 

And  mourners  Avait  to  form  the  escort  there. 

6  Full  soon  the  beauteous  cord  of  life  will  snap, 
The  precious  lamp  it  bears  be  daslied  to  earth; 
Like  pitcher  broken  at  the  spring,  or  wdieel 

7  Collapsing  at  the  well,  erelong  returns 
The  tiesh  to  dust,  the  spirit  to  its  God. 


IV.    THE  EPILOGUE. 

8  Since  brief  and  empty  thus  is  all  of  life  ; 

9  The  sacred  lesson,  gleaned  from  every  source, 

10  And  robed  in  phrase  acceptable  and  true, — 

1 1  To  spur  the  soul,  and  rivet  principles 
Of  action  summarized  and  harmonized 

12  For  admonition  (not  to  tedious  dwell 

Till  weariness  o'ercome  the  studious  mind), — • 

13  Hear  thou  at  last  :  A  cheerful  reverent 
Obedience  constantly  to  God's  commands 
Comprises  all  that  man  should  do  or  be; 

14  For  every  act  or  purpose,  good  or  bad. 
However  secret,  soon  or  late  his  hand 
With  strict  unerring  justice  Avill  requite. 


RHYTHMICAL    TRANSLATION. 


1  A  Homily  by  King  Solomon  of  Jerusalem. 

2  "  utter  inanity ! "  The  Preacher  exclaims ; 
"  Utter  inanity  ;                     All  is  inanity  !  " 

3  What  benefit  does  man  derive 
From  all  his  earthly  toil  i 


-^ 


4  One  generation  goes,  And  another  comes ;                                  } 
But  the  earth  Eemains  the  same. 

5  The  sun  rises,  And  then  sets ; 

At  the  east — eager  To  rise — again  is  he. 

6  Going  southward,  Veering  northward, 
Constantly  veering  Goes  the  wind  ; 

On  its  veerings  Returns  the  wind. 

7  "  All  the  rivers  seaward  go.  Yet  the  sea  does  not  o'erflow; 
Where  the  rivers  once  have  gone.  There  they  go  forever  on." 


8  Every  thing  is  tedious  ;  No  one  can  exhaust  it : 

"  The  eye  is  never  too  full  for  sight,  Nor  the  ear  too  full  for  sound." 

9  Whatever  has  been  Will  again  be, 
Whatever  has  been  done  Will  again  be  done  ; 

There  is  nothing  really  new  on  earth  : 

10  Should  any  one  say,  "  See  here  something  new  ! ' 
It  was  long  ago  of  old.                                      It  was  before  our  time. 

11  There  is  now  no  recollection  of  former  persons  ; 

And  likewise  of  after  ones  in  the  future. 
There  will  be  no  recollection, 

Alike  with  those  in  the  future  thereafter. 


J- 


13  I,  the  Preacher,  \ 

Became  King  of  Israel  | 

In  Jemsalem. 

13  So  I  set  my  mind  Upon  scientifically  investigating 
■Whatever  occurs                                                 In  mundane  affairs. 

It  is  indeed  a  weary  task  I 

That  God  has  imposed  upon  men.  '  ' 

14  I  surveyed  the  course  of  events 

That  take  place  in  earthly  experience  ; 
And  alas  !  it  was  all  inanity. 
Like  trying  to  eat  the  air.  I 

15  "What  is  wry  ^  Cannot  righten. 
What  is  scant                       Can  't  be  counted." 


1(5              I  reasoned  with  myself  As  follows : 

"  I  find  myself  possessed  Of  great  acumen 

Beyond  any  predecessor  In  Jerusalem  ; 

And  I  have  acquired  Unusual  information." 
17                      So  I  set  my  mind  upon  philosophic  inquiry. 
Even  of  frantic  cases. 

But  I  found  it  to  be  as  if  trying  toeat  the  air. 

I'j                                  "  Great  the  wit,  GreaJtlie  woe  ; 

The  more  one  sees,  The  more  one  sighs." 


II              I  said  to  myself,  ' '  Now  for  a  start !                                 — 1 

I  will  try  jollity,  And  see  if  I  am  hapjiy."                           | 

But,  alas  !  This  too  was  inanity. 

2                  I  pronounced  jocularity  To  be  but  frenzy. 

And  merriment  At  best  nonsense.                                    I 

11 


12  ECCLESIASTES. 


L._ 


n 

3  I  even  tested  myself  With  the  fascination  of  wine ; 
Still  with  prudent  restraint  To  the  border  of  inebriation  : 

So  that  I  might  ascertain  Whether  this  is  well  for  men 

To  practise  generally  -_  As  a  life-long  habit. 

4  I  enlarged  my  jjlans  :         I  erected  mansions,  Set  out  vineyards, 

5  Laid  out  gardens  And  parks,  With  various  fniit-trees ; 

6  Constructed  pools  For  irrigating  Forest  trees. 

7  I  procured  servants  And  handmaids  With  their  home-born  children; 
Stock  likewise —                 Of  herds  And  flocks. 

In  abundance  Beyond  my  predecessors     In  Jerusalem. 

8  I  accumulated  silver  too.    And  gold,        With  regal  income,  And  provincial ; 
I  obtained  male                    And  female.    With  the  social  at-          Of  lady  compan- 

singers,  tractions  ionship. 

9  So  I  had  a  great  establishment. 
Beyond  my  predecessors  in  Jerusalem. 
Yet  my  iihilosojDhic  aim  continued. 

10  But 'whatever  struck  my  taste  I  never  denied  myself , 
Nor  stinted  my  desire  For  any  pleasure. 

So  that  I  took  the  full  enjoyment  Of  my  entire  scheme, 

And  had  all  the  comfort  There  was  in  it. 

1 1  Then  I  reviewed  every  thing  I  had  accomplished, 
The  whole  elaborate  achievement ; 

And  alas  I  it  was  all  unsatisfactory, 

Like  trying^  tojeatthe  air  : 

There  was  really  no  earthly  benefit  in  it. 


12  So  I  reflected  on  philosophy  And  its  opposite,  however  extreme ; 
(Bearing  in  mind  that  a  king's  emulator      Can  succeed  no  better  than  he  ;) 

13  And  still  felt  sure  that  the  former  Surpasses  the  latter, 
As  much  as  light                                                 Does  darkness  : 

14  "  Where  the  wise  •  Use  their  eyes. 
Stupids  all  Blindly  fall." 

Nevertheless  I  saw  A  common  fate  Befalling  both  alike, 

^         15  And  said  to  myself,  "  The  fate  of  the  dolt  Is  the  fate  of  myself  ; 

Wherein  then  am  I  Wiser  at  last  than  he  ? " 

Then  I  said  to  myself,  "  This  too  is  inanity  !  " 

16  For  there  will  soon  be  no  recollection       Any  more  than  of  the  fool  forever; 

of  the  sage. 
Indeed  the  future  itself  Will  eventually  be  forgotten. 

So  the  sage  must  die  As  surely  as  the  fool. 


17  Then  I  detested  my  life.  For  1  felt  sick  of  all  That  transi^ires  on  earth  ; 

It  was  all  unsatisfactory.       Like  trying  to  eat  the  air. 

18  I  detested  my  whole  task  '  Of  earthly  enterprise ; 

Especially  because  I  should  resign  it  To  my  successor  : 

19  And  nobody  could  tell  Whether  he  would  be  a  sage  Or  a  simpleton  ; 
Though  he  would  control       All  my  toil-earned 

And  care-planned  Property  on  earth. 

This  indeed  was  inanity  ! 


20  The  more  I  revolved        The  more  chagrin  I        Over  my  whole  On  earth  : 

the  matter,  felt  elaboi-ate  scheme 

21  For  here  was  a  man  Who  had  toiled  Skilfully  And  success- 

fully ; 
Yet  to  a  man  Who  had  not  toiled       He  would  resign  it        As  a  patrimony, 

for  it 
Surely  this  is  inanity,  A  dee^i  mortification  ! 

22  For  what  gets  a  man         From  all  his  toil  And  ambition  In  earthly  ef- 

fort ? 
S3  All  day  he  is  worn  With  worriment,  And  at  night  He  cannot 

Surely  this  is  inanity  !  sleep. 


24  There  is  nothing  better  for  man         Than  to  eat  and  drink         And  enjoy  his  work  •, 
For  I  see  That  it  is  God's  allotment  : 

25  For  who  could  have 

done  so  With  a  relish 

Better  than  I '. 


RHYTHMICAL   TRANSLATION. 


13 


II 
26 


in 
2 
3 
4 
5 


10 
11 

12 
13 

14 
15 

16 
17 

18 
19 

20 

21 


Yes,  to  his  saint  God  gives  abundant  skill 

But  to  the  sinner  He  gives 

Of  accumulating  abiandance 
For  his  saint. 

This  however  is  inanity, 


With  enjoyment ; 
The  worry 


Like  trying  to  eat  the  air. 


For  every  thing  there 
An  occasion  for  every 

A  time  for  birth, 

A  time  to  plant, 
A  time  to  smite, 
A  time  to  demolish, 

A  time  to  weep, 

A  time  to  mourn, 
A  time  to  scatter  stones, 
A  time  to  embrace, 

A  time  to  seek, 

A  time  to  keep, 
A  time  to  rend, 
A  time  to  hush, 

A  time  to  love, 

A  time  of  war, 


is  an  opportunity,  — 

pursuit  under  the  sun  : 

And  a  time  for  death  ; 

And  a  time  to  uproot  the  planted  ; 
And  a  time  to  cure  ; 
And  a  time  to  build  ; 

And  a  time  to  laugh  ; 

And  a  time  to  dance  ; 
And  a  time  to  collect  stones  ; 
And  a  time  to  refrain  from  embracing  ; 

And  a  time  to  lose  ; 

And  a  time  to  throw  away  ; 
And  a  time  to  sew  ; 
And  a  time  to  speak  ; 

And  a  time  to  hate  ; 

And  a  time  of  peace. 


What  benefit  has  the  worker 

I  have  seen  the  labor 

That  God  has  given  to  the  sons  of  man. 

Every  thing  he  made  beautiful 

Also  the  world  he  piit 
Yet  so  that  man  cannot  find  out 
The  work  that  God  has  made. 


In  what  he  is  toiling  in  ? 

To  labor  in  it. 
In  its  time  : 
In  their  heart : 


From  the  beginning 
To  its  end. 

I  know  that  there  is  nothing  better  for  them 
Than  to  be  glad 

And  to  do  good  In  their  life  ; 

Even  every  man 

That  he  should  eat  and  drink 

And  enjoy  good  In  all  his  toil : 

It  is  the  gift  of  God. 


I  know  that  whatever  God  may  do, 
Upon  it  there  is  nothing  to  add. 
And  it  is  God  who  has  done  it. 

Whatever  has  been 

And  whatever  is  to  be 

And  it  is  God 

And  again  I  saw  under  the  sun 
The  place  of  judgment. 
And  the  place  of  righteousness, 

I  said  to  myself, 


It  will  be  forever  ; 

And  from  it  nothing  to  detract ; 

That  they  might  fear  before  him. 

Still  is. 

Already  has  been  ; 

Who  Avill  repeat  the  past. 

There  wickedness  was ; 
There  wickedness  was. 

The  righteous  man 

And  the  wicked  man 


God  will  judge. 


For  there  is  a  time  for  every  pursuit. 
And  upon  all  the  work — there. 


I  said  to  myself 
That  it  is  for  God 
And  it  is  for  them  to  sec 


Respecting  the  sons  of  man, 
To  make  them  clear. 
That  they  are  a  beast — 

Themselves  for  themselves. 
For  one  event  befalls  the  sous  of  man. 
And  one  event  the  beast ; 
The  same  event  to  them  both  : 
As  is  the  death  of  this, 
So  is  the  death  of  that ; 
And  the  same  spirit  belongs  to  both. 


All  are  going  to  the  same  place  ; 
Each  came  from  the  dust, 
And  each  returns  to  the  dust. 

Who  can  distinguish  the  spirit  of  mau 

xind  the  spirit  of  the  beast 


That  goes  upward, 

That  goes  do\vnward  to  the  earth  ? 


14 


ECCXESIASTES. 


m 

83 


And  I  saw  that  there  is  nothing  better        Than  that  man  should  be  glad  in  his  works  ; 
For  it  is  his  portion  ; 
For  who  will  enable  him  to  see  what  will  be  after  him  ? 


IV 


9 

10 
11 
13 

13 

14 
15 
16 


Once  more,  I  saw  all  the  oppressed 
And  lo  !  the  tears  of  the  ojipressed, 
And  on  the  side  of  their  ojipressors 
there  is  power, 
And  I  congratulated  the  dead. 
More  than  the  living, 

And  as  better  than  both  of  them 
Who  has  not  seen  the  evil 

And  I  saw  every  toil. 
And  every  successful  work  ; 
That  it  produces  envy 
This  too  is  inanity, 
"  The  fool  folds  his  hands, 
"  Sweeter  one  handful  of  rest 


Who  are  made  so  under  the  sun  ; 
And  they  have  no  defender  ; 
And  they  have  no  defender. 

Who  have  already  died, 

Who  are  still  living  ; 
Him  who  has  not  yet  been, 
That  is  done  under  the  sun. 


Of  one  by  his  friend. 

Like  trying  to  eat  the  air. 
And  so  eats  his  own  flesh." 
Than  two  fistfuls  of  moil," 

Like  trying  to  eat  the  air. 

Again  I  saw  a  thing  Unsatisfactory  under  the  sun  : 

There  is  a  single  one. 
And  there  is  no  partner, 
Nor  has  he  son  or  brother  ; 

Yet  there  is  no  end  to  all  his  toil, 
Nor  can  his  eyes  be  satisfied  with  riches. 
Nor  says  he,  "  For  whom  am  I  toiling, 
My  comfort  despoiling  ?  " 

This  too  is  inanity, 
And  hard  work  at  that. 

Better  are  two  than  one  ; 

Inasmuch  as  they  have  good  wages  for  their  toil. 

For  if  they  should  fall.  One  will  lift  his  companion  ; 

But  woe  to  the  single  one  who  falls,  That  there  is  not  a  second  to  lift  him  ! 

Also  if  two  lie  together.  They  will  be  warm  ; 

But  for  a  single  one  How  can  there  be  warmth  ? 

And  if  one  assail  a  man.  Two  would  stand  against  him  ; 

And  the  ti'iple  cord  Cannot  readily  be  broken. 


Better  is  a  poor  wise  youth 
Than  an  old  foolish  king. 
Who  takes  warning  no  more  ; 

For  from  the  prison-house 

Although  during  the  other's  reign 
I  have  seen  all  the  living. 
As  well  as  the  latter  youth 

There  is  no  end  of  all  the  peojile, 

Nor  will  posterity 

For  this  too  is  inanity. 
Like  trying  to  eat,  th6.air. 


He  comes  forth  as  king. 

He  was  born  poor. 
Who  pass  under  the  sun  ; 
Who  stands  in  the  other's  stead  ; 

As  of  all  before  them  ; 

Be  fflad  even  of  him. 


"  Watch  thy  feet,  "WTaat  they  meet,"  Even  in  God's  house : 

"  Be  near  to  hear  ;  "         "A  fool  can  give,"  Even  for  a  sacrifice. 

"  For  none  of  them  knows  How  badly  he  does." 

No  blurting  mouth  Nor  hasty  heart  Be  thine  before  God. 

He  is  in  heaven.  Thou  art  on  earth  ;       So  be  chary  of  words. 

"  As  dreams  are  born  Of  brains  too  worn. 

Less  sense  is  found  Where  words  abound." 


"  When  thou  makest  r.  vow, 

That  is  an  odious  confession  of  f oolhardi- 

ness ; 
Better  not  to  vow. 
Let  not  thy  mouth 
Nor  tell  the  claiming  angel, 
Why  thus  provoke  God, 
"  The  more  one  di'eams, 
So  thy  added  words 


To  pay  be  not  slow  : " 

So  pay  thy  debt  like  a  man. 

Than  to  vow  and  not  pay. 

Involve  thy  whole  body  in  guilt 
"  It  was  a  mere  mistake." 
To  destroy  thee  altogether  ? 
Less  fact  there  seems  ;  " 
Show  less  fear  of  God. 


RHYTHMICAL   TRANSLATION. 


15 


If  a  poor  man  wronged, 

Even  to  utter  violation  of  justice, 

Thou  shouldest  see  in  any  department  ; 
Be  not  startled  by  the  occurrence  : 

For  One  loftier  than  the  lofty  is  watching 
Ay,  there  is  a  loftiest  of  all. 
"  Earth  is  the  common  resource  : 
The  King-  is  tribiitary  to  the  soil." 


10 

11 

13 


"  Silver  lover, 
"  Plenty  loving, 


18 


19 


20 

VI 


Silver  grudger  ; " 
Income  failing : " 
This  too  is  unsatisfactory. 
"  When  means  increase,  The  eaters  increase  ; 

So  what  good  to  the  owners,  Save  the  sight  of  their  eyes  ? " 

"  Sweet  the  sleep  of  the  servant,  Eat  he  little  or  much  ; 

But  the  glut  of  the  master  Deprives  him  of  aieep." 


I  have  seen  on  earth  : 
To  its  owners'  harm. 
Goes  as  ill  as  it  came  ; 
Inherits  nothing. 

Equally  so  he  himself  dies  ; 
Can  he  carry  with  him. 
is  a  serious  trouble. 

Even  so  must  he  go  ; 
From  his  toil  for  the  air  ? 
He  enjoys  as  under  a  cloud, 
And  soreness         And  fretting. 


This  is  what  I  have  seen  : 
The  good  thing  Is  the  natural  thing,  To  eat  And  drink 

And  enjoy  good  In  all  one's  toil  That  one  toils  in    On  earth, 


13 

A  serious  trouble 

Riches  hoarded 

14 

But  wealth  so  gotten 

And  so  his  son 

15 

Destitute  as  when  born. 

And  no  product  of  his  toil 

16 

This  then  is  a 

That  precisely  as  he  came. 

And  what  benefit  has  he  got 

17 

Even  his  whole  life-time 

With  continual  vexation. 

All  the  days  of  one's  life 

So  every  man 
And  has  empowered  him 
And  to  take  his  allotment 

"  Not  much  he'll  regret 
Since  God  thus  responds 


Which  God  has  given  him 
For  that  is  his  allotment. 

To  whom  God  has  given  abundant  wealth, 
To  enjoy  it 

And  be  glad  in  his  toil ; 
This  is  the  gift  of  God. 

His  days  as  they  roll ; 
To  the  joy  of  his  soul." 


Another  troiible  I  have  seen 
Far  greater  this 

A  person  to  whom  God  has  given 
With  nothing  lacking  to  him 

Yet  God  may  not  have  empowered  him 
But  a  stranger 
This  is  inanity, 
Even  a  serious  trouble. 


On  earth  ; 
With  man : 

Abundant  wealth     As  well  as  honor, 
That  he  could  possibly  desire  ; 
To  enjoy  it, 
Must  enjoy  it. 


If  a  person  have  a  hundred  children, 

And  live  many  years, 

Even  to  extreme  old  age  ; 

And  yet  his  soul  not  be  satisfied  with  his  good, 
Nor  he  at  last  have  an  honorable  funeral ; 
I  have  said,         Better  an  abortion  than  he  ! 


For  in  his  inanity  he  came. 
And  with  his  darkness 

'*  No  sun  has  he  seen. 

The  other  is  far 
Had  he  even  lived 
Still  he  has  not  enjoyed  them. 

"  All  man's  work 
And  yet  his  want 

What  more  does  the  sage  get 
Or  the  poor  shrewd  man, 
"  Better  what  the  eyes  see 
For  the  latter  is  quite  inanity. 


And  in  his  darkness  he  goes  ; 
His  name  shall  be  covered  : 

Nor  joy  has  he  known  ; 

Better  off  than  is  he." 
Twice  a  thousand  years, 
"  Every  thing  goes  to  one  end." 

Is  for  his  mouth. 
Is  never  filled." 

Than  the  simj)leton. 
In  the  matter  of  subsistence  ? 
Than  what  the  mind  imagines," 
Like  trying  to  eat  the  air. 


16 


ECCLESIASTES. 


VI 
10 


11 

12 


VII 


10 
11 
13 

13 
14 

15 

16 
17 


Whatever  has  been 
And  is  well  known 
Hence  not  able  to  cope 
' '  The  more  words, 
So  what  better  off 


Who  knows  what  is  best  for  man  even  now. 
In  the  period  of  his  present  life, 
Which  passes  like  a  shadow  ? 

Much  less  can  any  one  disclose  the  future. 


Has  already  been  named, 

As  being  human; 

With  the  Almighty. 
The  more  inanity  ;  " 
Is  mankind  at  last  ? 


"  More  perfume  in  a  name 
But  death  shows  its  worth 

So  it  is  better  to  attend  a  funeral 
For  the  former  is  the  common  end, 
Thus  grief  is  better 
"  A  wry  face  makes 


Than  perfume  of  best  fame  ; 
More  truly  than  birth," 
Than  a  festival ; 
And  a  lesson  to  survivors. 
Than  laughter ; 
A  smooth  heart." 


Is  in  the  home  of  grief, 
In  that  of  gayety." 


"  The  sage's  heart 
But  the  simpleton's 

Better  listen  to  a  sage's  rebuke 
Than  to  the  rollicker's  song  ; 

For  "  like  the  crackling  of  nettles  under  the  kettle," 
Such  is  the  simpleton's  giggle. 
This  too  is  inanity. 


Oppression  may  drive  the  sage  crazy. 
As  bribery  corrupts  the  judge. 

' '  But  more   decisive   the   end   of    au 

affair 
And  length  of  spirit 

So  do  not  get  easily  out  of  temper  ; 
For  that  is  the  sign  of  a  shallow  mind. 

Do  not  prate  about  ' '  the  degeneracy  of  the  times  ; 
For  that  is  not  a  judicious  habit. 
"  Wisdom  is  as  good  as  a  legacy. 
And  a  lucky  thing  for  mortals." 
It  is  a  shelter  like  money, 
And  a  life-giving  boon. 


Than  its  beginning, 
Than  height  of  spirit." 


Look  at  God's  arrangement : 
"  Who  can  straighten 
In  jjrosperity  enjoy  it, 

That  God  has  equally  ordained  both  ; 

Yet  so  that  none  can  discover  his  ^lan. 

I  have  seen  it  all 
A  saint  dying  suddenly 
And  a  sinner  living  on 
"  Be  not  too  good 

That  virtually  is  suicide  : 
"  Be  not  too  bad 

That  likewise  means  jjremature  death. 


What  he  has  crooked  ? " 
And  in  adversity  reflect 


In  life's  inanity : 
In  his  piety. 
In  his  wickedness. 
Nor  overwise  ; " 

Nor  foolish  quite  : 


18 

19 

30 
21 

23 
23 

24 


The  better  course  is  the  middle  line, 
As  far  from  one  extreme  as  the  other  : 

The  truly  jjious  will  avoid  both  faults  : 

"  The  philosopher's  wisdom 

"  No  mortal  so  good 
Then  to  all  the  scandal 

Else  thou  niayest  overhear 

Just  as  thou  art  conscious 


Is  stronger  than  a  garrison.  " 

As  to  be  free  from  fault." 
Pay  no  attention  ; 

Thy  servant  abusing  thee  ; 

Of  having  abused  others. 


All  this  I  philosoi^hically  experimented  upon 
I  determined  I  would  be  a  sage  : 
But  I  was  still  far  from  it. 


"Far  away 
Deep,  how  deep  ! 


The  by-gone  lies ; 
None  finds  vrho  tries. 


RHYTHMICAL  TRANSLATIOK 


17 


VII 
25 


26 

27 
28 

29 
VIII 


10 

11 
13 

13 

14 

15 


I  set  myself  earnestly 
Of  true  philosophy, 
Including  criminal  error 
So  I  found 
Her  whose  heart 
And  her  hands 

The  saint  will  escape  her, 

But  the  sinner  be  caught  by  her. 


To  the  thorough  investigation 

Intelligently  pursued  ; 

In  the  most  abnormal  forma. 
More  bitter  than  death 
Is  a  network  of  snares, 
Aro  bonds. 


Mark  what  I  found. 
Putting  this  and  that  together. 
Which  I  carefully  reconsidered, 
One  true  man  in  a  thousand 
But  a  true  woman  among  as  many 
This  however  I  made  sure  of, 
That  God  made  man  upright, 
But  he  has  ingeniously  perverted  himself, 


As  the  Preacher's  experience  ; 
To  make  a  generalization  ; 
But  did  not  fully  ascertain  : 

I  really  foimd  ;  . 

I  did  not  find. 


Nevertheless  there  is  none  equal  to  the  sage. 
Who  understands  the  principles  of  things  : 

His  intelligence  illuminates  his  very  countenance. 

And  softens  even  homely  features. 

I  recommend  thee. 
Even  as  a  matter 

Do  not  hurry  testily  away  from  him, 
Nor  stickle  over  a  harsh  mandate  : 
For  whatever  he  jDleases, 
"  The  king's  word 
And  who  dares  say  to  him, 
The  one  who  observes  his  command 
So  the  right  opportunity 


' '  V/atch  the  king's  mouth  ; " 
Of  religious  loyalty. 


He  will  certainly  do  ; 

Is  law  ; " 

' '  What  art  thou  about  ? " 
Will  experience  no  trouble  ; 
The  prudent  will  appreciate. 


Every  enterprise  has  its  right  opportunity 
But  here  is  the  great  trouble  with  man. 
That  he  does  not  know 
And  what  will  take  place 

Especially  is  no  one  competent 
Nor  of  any  capacity 
' '  There  is  no  respite 
No  cunning  felon 


The  future, 

None  can  tell  him. 

To  retain  his  own  spirit. 
To  avert  the  day  of  death 

In  that  fight  ; 

Flees  that  hold." 


^ 


I  have  siirveyed  the  whole  scene. 
Giving  attention  to  all  human  exertions. 

At  times  one  man  rules  over  another  for  harm  : 

In  such  cases  the  iniquitous  ruler  had  indeed  a  jjompoiis  faneral  ; 
He  had  appeared  on  the  stage  of  action. 
And  passed  away  from  solemn  probation  ; 
But  was  soon  utterly  forgotten  in  his  own  city, 
On  accoimt  of  his  infamous  career. 
Surely  this  is  inanity. 

"  When  wrong  is  not  avenged  with  speed, 
Man's  heart  is  set  on  wrongful  deed." 


Still,  Though  one  sinner  may  repeat 

his  wrong  a  hundred-fold, 
Nevertheless  I  am  sure  it  will 

be  well  with  the  pious, 
While  it  will  not  generally  be 
so  with  the  wicked, 


And  yet  live  long. 

Who  are  truly  such  ; 

Who  will  not  usually  live  long, 

But  pass  away  like  a  shadow, 

Since  he  is  not  pious. 


However,  this  unsatisfactory  thing  does  sometimes  occur  on  earth. 

That  righteous  men  Experience  the  fortune  of  the  wicked, 

While  wicked  men  Experience  that  of  the  righteous. 

Truly  this  is  inanity. 

So  I  recommend  cheerfulness  ; 

Since  it  is  best  for  mortals 

To  enjoy  their  means  of  happiness. 

This  will  be  an  offset  to  their  toil 

Their  life-long  upon  earth. 


18 


ECCLESIASTES. 


vm 

16 


17 


IX 


4 
5 
6 

7 

8 
9 

10 


12 

13 

14 

15 
16 

1  17 


I  had  applied  my  mind  to  philosophy, 
To  investigate  human  oiaerations, 
For  example  ' '  unsleeping  activity  day  and.night. " 
But  I  eventually  perceived  the  divine  plan, 
That  man  should  not  comprehend  the  complicated  scheme ; 
However  much  he  endeavor  to  explore  it, 

Still  he  cannot  understand  it. 
Should  even  the  sage  profess  to  have  ascertained  it, 
Still  he  cannot  understand  it. 


So  after  applying  my  mind  to  this  subject, 

The  result  of  my  examination  was 

That  the  just         And  wise.         And  their  services, 
Whether  love       Or  hatred.         No  one  foreknows ; 

"  It  all  comes  to  the  same  at  last :  " 
One  fate  For  the  righteous, 

For  the  clean. 
For  the  sacrificer, 
Saint, 
Swearer, 
This  is  the  worst  trouble  to  mortals  : 

One  fate  awaits  them  all ; 
"  Yet  their  heart  is  full  of  ill  : 
Madly  passes  here  their  stay  ; 
Then  in  death  they  pass  away." 

But  no  one  courts  such  a  fate  : 
"  While  life  lasts, 
Better  a  living  dog 
"  For  the  living  know 
But  the  dead  know 

They  cannot  live  over  again. 
Loved,  Hated,         Or  envied, 

Never  again  will  they  mingle 


Are  in  the  hand  of  God  ; 
All  is  in  the  future. 


And  the  wicked  ; 
And  the  unclean ; 
And  the  non-sacrificer ; 

Or  sinner ; 

Or  non-swearer. 


"  Then  joyously  eat  thy  bread, 

While  filling  thy  providential  sjihere  ; 

"As  in  festive  garments  every  day, 

"Enjoy  domestic  bliss " 
As  providence  allots  thee  here 
Since  such  is  thy  share  in  life 

"  But  whatever  thou  findest  to  do, 

No  work      Or  skill.      No  wit      Or  will, 


Once  more 

That  not  to  the  swift 
Nor  to  the  strong 

Nor  again  to  the  wise 

Nor  yet  to  the  shrewd 

Nor  indeed  to  the  knowing 
For  time  And  accident 

For  in  fact  man 

Like  the  fishes 

Or  like  the  birds 

So  they. 
At  a  bad  time. 

Once  again  this  have  I  seen. 
And  a  remarkable  one 
There  was  a  little  city. 
And  there  came  against  it  a  gi-eat 
And  built  against  it 

But  there  was  found  in  it 
And  he  rescued  the  city 
Yet  no  man  remembered 
Then  I  thought. 

Yet  the  wisdom  of  the  poor  man 
And  his  words 

' '  The  words  of  the  wise 
Above  the  ringleader's  cry 


kiner, 


There  still  is  hope  ; 
Than  a  dead  lion." 
That  they  must  die  ; 
Nothing  at  all." 

And  are  even  forgotten  : 
All  is  now  over  ; 
In  earthly  scenes. 

And  cheerfully  drink  thy  wine," 

And  jierfume  for  the  head." 
In  life  however  unsatisfactory, 
In  life  although  unsatisfactory  ; 
Amid  thy  earthly  toil. 

With  thy  might  be  sure  to  do  ; 
In  the  world  where  thou  must  go. " 

I  saw  on  earth. 
Is  always  the  race, 
The  battle, 

Is  always  bread, 

Is  wealth, 

Is  favor ; 
Will  happen  to  them  all. 
Does  not  know  his  time  : 

Caught  in  an  unlucky  net, 

Caught  in  the  trap  ; 

The  sons  of  man,  are  tripped. 
When  it  falls  upon  them  suddenly. 

As  an  example  of  earthly  wisdom, 
It  seemed  to  me  : 
With  few  Jiien  in  it  ; 
And  besieged  it, 
Great  fortifications. 
A  poor  wise  individual, 
By  his  wisdom  ; 
That  same  poor  individual. 
* '  Better  is  wisdom  than  might  1 " 
la  often  despised, 
Are  not  at  all  heard  : 
In  quiet  are  heard, 
Among  the  fools." 


RHYTHMICAL  TRANSLATION. 


19 


IX 

18 


X 
3 
3 


8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 
19 

20 


XI 
2 
3 

4 
5 


"  Better  is  wisdom 
But  one  sinner 


"As  putrid  flies 
So  him  we  prize 
"  The  sage's  heart 
The  fool's 

"  Wherever  he  goes, 
A  fool  always  shows 
That  nothing  he  knows." 

"  Should  royal  ire 

Thy  wonted  place 

For  answer  tame 

"  There's  a  trouble  on  earth 
Folly  set  in  high  place, 
Lackeys  riding  sublime, 

"  One  but  digging  a  pit, 

Or  in  breaking  a  wall, 

Or  in  handling  mere  stones, 
Or  if  sticks  he  would  split, 

"  If  the  tool  be  dull, 

Else  lay  out  more  strength  : 
"  If  the  serpent  has  bit 
Then  quite  useless  the  chai-m 

"  The  mouth  of  the  wise 
The  lips  of  a  fool 

"  The  talk  of  a  dunce 

And  before  he  quits 
' '  The  dullard  jd rates 
As  if  he  knew 
Or  what  may  be 

"  The  siux>id's  toil 

As  roves  the  clown 


"  How  sorry  the  realm 
Whose  nobility  feast 
But  happy  the  realm 

Where  the  nobles  but  rest 
For  work  the  day. 
The  night  for  play." 

"  While  the  builders  are  lazy, 

When  the  tenants  are  lax, 
"  For  jollity's  sake 
And  wine  freely  flows. 
But  somebody's  cash 

"  Yet  heed  thy  mind's  state. 

Though  secret  as  fate 
For  like  bird  of  the  sky, 
As  on  wings  of  the  wind. 


Make  stench  arise 
As  greatly  wise, 


"  Scatter  freely  thy  food 
For  surely  some  day 
Give  a  portion  to  all, 
For  what  trouble  may  fall, 

So  the  clouds,  ■with  rain  filled, 
And  a  tree  that  is  lopped,  [ 

Be  it  north  or  south  dropped,  \ 

"  "Who  watches  the  wind. 
Of  clouds  one  afraid, 
Thou  never  canst  know 
Or  how  the  bones  grow 
God's  plan  is  just  so, — 
Then  sow  in  the  morn, 
Which  yields  the  best  corn, 
Perhaps  in  full  horn 


Than  weapons  of  war  ; 
Destroys  much  good." 

From  richly  scented  oil  ; 

Will  one  small  folly  spoil." 
Is  at  his  right, 
Is  at  his  left." 


Against  thee  fire, 
Quit  not  apace ; 
Will  c^uiet  blame." 

Blundering  rule  oft  gives  birth  : 

Real  worth  in  disgrace  ; 

Princes  trudging  through  grime." 

May  himself  fall  in  it ; 
Thence  a  serjDent  may  call ; 

May  break  some  of  his  bones  ; 

Himself  he  may  hit." 
Whet  the  edge  too  full ; 
Wit  will  tell  at  length." 

Ere  the  spell  has  been  wi'it, 

To  recover  the  harm." 

Wins  grace  in  all  eyes  ; 
But  swallow  him  whole." 

Is  a  bore  at  once. 

He  jDuts  one  in  fits." 
Of  coming  fates, 
What  will  be  true,  | 

A  soul  could  see."  ' 

Is  useless  moil, 

A  guy  through  town." 

With  a  boy  at  the  helm, 
While  the  sun  is  yet  east ; 

With  a  prince  at  the  helm, 
"WTien  the  sun  reaches  west ; 


The  house-frame  goes  crazy  ; 
The  roof  leaks  with  ci'acks." 

They  cook  and  they  bake  ; 

As  on  the  world  goes  : 

Must  pay  for  the  hash." 
Lest  the  king  thou  berate  ; 
Thy  critique  on  the  great : 

Quick  thy  treason  will  fly  ; 

The  king's  ear  it  will  find." 


Abroad  on  the  flood  ; 

The  whole  v/ill  repay.  ' 

And  a  little  to  spare  ; 

Nojie^on  earth  is  aware. 

PouFon  groundthoughlmtilled ;~ 

j  Will  not  vanish  away, 

(  In  its  place  it  will  stay. " 

To  sow  falls  behind  ; 
To  reap  is  delayed. 

Which  way  will  wind  blow, 
In  each  embryo ; 
The  whole  he  makes  go. 
Nor  stop  till  the  eve  ; 
Thou  canst  not  conceive  ; 
From  both  thou  'It  receive." 


4 


20 


ECCLESIASTES. 


XI 

7 


10 


XII 


^ 


10 


11 


12 


13 


14 


How  rich  a  delight 
And  glad  to  the  eyes 
Yet  many  though  be 
And  every  day 

He  must  not  foi-get 
And  many  there  '11  be — 


Enjoy  thy  prime, 

With  merry  heart 

Go  at  thine  ease, 

But  know  that  for  all 

So  avoid  for  thy  heart 

When  thy  youth  thou  shalt  see 

Then  remember  thy  Creator, 
Ero  shall  come  that  season  later, 
Years  draw  nigh,  thyself  the  stater 

Sun  by  day 

Moon  no  ray 

Cloud's  relay 


To  welcome  the  light, 
To  see  the  sun  rise  ! 
The  years  one  may  see. 
Feel  joy  though  he  may  ; 
That  dark  days  come  yet ; 
Of  inanity. 

In  youthful  time ; 
Take  all  thy  part ; 
See  what  thou  please  : 

An  account  will  God  call. 

And  thy  body  a  smart ; 

To  be  inanity. 

While  the  prime  of  youth  is  thine  ; 
When  thy  powers  shall  all  decline  : 
That  all  pleasure  they  resign  ; 

Its  light  concealing, 

Or  star  revealing. 

With  shower  wheeling. 


Guards  then  stooiJ  before  the  door, 
Totters  too  the  janitor  ; 

Women  lessen  at  the  mill-stone. 
Peeping  through  the  lattice-gloom  none  ; — 
Portals  streetward  shut. 
Inward  mill-song  mute. 

Shrill  as  birdling  pipes  the  old  man's  strain, 
Cracked  the  chords  in  turn  relax  again. 
Dreads  he  now  to  climb  the  least  ascent, 
Fancies  risk  where'er  his  steps  are  bent. 
Blossoms  white  his  head  as  almond-tree, 
Burdens  him  each  insect  wearily. 
Fails  the  caper^berry's  pungency. 

Wends  he  nearly  to  his  final  home, 
Wallers  for  the  solemn  rites  have  come. 
Quick  the  silver  cord  of  life  is  snapped, 
Down  its  golden  lamp  in  ruins  rapt ; 

Dashed  as  pitcher  on  the  fountain's  side. 
Shattered  as  the  wheel  for  draught  supplied. 
So  reverts  the  flesh  to  earth.  Whence  it  had  at  first  its  birth  : 

But  returns  the  soul  to  God,  Who  assigned  its  late  abode. 


"  Utter  inanity  !  " 
The  Preacher  exclaims  ; 
"  All  is  inanity  !  "    ■ 
Nevertheless  the  Preacher  in  his  wisdom 
Has  once  more  attemi^ted  popular  instruction  : 

He  has  weighed  And  in\c&cigated  ; 

Arranging  similes  Very  many. 

He  has  sought  to  put  them  in  attractive  phrase. 
But  has  written  His  earnest  convictions. 


Such  maxims  wise 
On  driven  nails 
These,  unified 
A  lesson  read 

For  volumes  more 
But  to  jjeruse 

The  final  gist 

"  God's  fear  jjreserve. 

On  this  all  turns 
God  tries  each  work 
If  good,  he  '11  see, 


Like  goads  incise ; 
Amassed,  none  fails. 
By  author  tried. 
To  all  who  heed. 

There  's  ample  store  ; 
Would  pains  abuse. 

Is  this  ;  — now  list : 
His  laws  observe  ;  " 
For  man's  concerns. 

However  dark ; 

Or  ill  it  be. 


INTRODUCTION. 


I.   AUTHORSHIP. 

As  this  is  the  most  disputed  question  relating  to  the  present  Iwok  of  Scripture,  we  con- 
sider it  first,  and  in  doing  so  we  will  necessarily  have  to  discuss  manj^  incidental  points 
that  are  intimately  related  to  the  other  sections  of  this  Introduction.     Tlie  question  of  the. 
age  or  date  of  composition  is  esj^eciallj'^  involved  in  this  examination. 

1.  The  I'raditionary  View. — The  great  majority  of  Jewish  and  Christian  critics,  scholars, 
and  expounders  have  ascribed  the  Book  of  Ecclesiastes  to  Solomon,  largely  influenced,  of 
course,  by  the  statement  to  that  effect  in  the  title  (i,  1 ;  see  the  comment  there),  which 
voices  the  general  sentiment  of  earlier  antiquity.  The  rabbins  may  be  said  to  be  unanimous 
on  this  head,  and  the  church  fathers  adopted  it  without  hesitation.  The  former  class,  and 
some  of  the  latter  also,  were  competent,  in  point  of  learning  and  judgment,  to  determine 
the  matter,  and  amid  the  conflicts  and  disputes  of  more  recent  writers  no  rival  candidate 
has  been  named,  much  less  advocated.  We  are  therefore  disposed  to  retain  this  authorship 
until  something  more  decisive  shall  be  adduced  against  it. 

It  has,  indeed,  been  suggested  that  the  fanciful  title  of  Qoheleth  or  "  the  Preacher  "  is 
indicative  of  an  intention  on  the  part  of  the  author  to  assume  a  fictitious  name,  and  the 
largely  similar  books  of  Ecclesiasticus  and  the  Wisdom  of  Solomon,  in  the  Old-Testament 
Apocrypha,  are  adduced  as  confirming  this  view ;  but  the  argument  wholly  fails  for  the  follow- 
ing among  other  reasons:  (1)  Neither  of  these  two  works  gives  on  its  face  a  clew  to  its  ori- 
gin, the  author  of  the  former  being  set  forth  in  the  anonymous  preface  only  (by  some  other 
hand)  as  "Jesus  the  son  of  Sirach,"  and  the  writer  of  the  latter  professing  (vii,  1)  to  be 
simply  an  ordinary  "mortal  man;  "  (2)  the  definite  statement  on  the  part  of  the  author  of 
Ecclesiastes,  that  he  was  "the  son  of  David,  king  in  Jerusalem"  (the  last  item  often  repeated 
in  various  forms;  i,  12,  IG;  ii,  7,  9,.  12,  25),  is  inconsistent  with  such  a  design  of  anonymous 
authorship;  and  (3)  there  has  never  been  a  parallel  in  the  history  of  literature  to  so  audacious 
and  successful  an  imposture  as  this  theory  supposes,  for  modern  writers,  who  wish  to  attain 
currency  and  yet  remain  concealed  under  a  nom  de  plume  (like  "Preacher"  here),  do  not 
assume  the  name  of  a  well-known  celebrity  like  that  of  the  royal  sage  of  Jerusalem. 

2.  Various  other  Opinions. — IMost  of  the  commentators,  etc.,  who  reject  the  Solomonic 
authorship  of  this  book  are  obliged  to  content  themselves  with  vague  conjectures  as  to 
who  possibly  might  have  written  it,  and  some  of  them  even  imagine  that  several  persons  co- 
operated in  the  task;  but  a  few  have  attempted  to  be  more  definite,  and  the  following  table 
of  their  suppositions  on  the  subject  sufiiciently  discloses  the  hopelessness  of  all  such  guesses  : 

B.  C. 

975-588 . , 
699-588., 
536-500.. 
538-333., 


465-404 . 
450-400 . 
450-333. 

433 
430 
420-330 . 


.  .Nachtigal. 

..Paulus,  Schmidt,  Jahn,  etc. 
. .  Grotius,  Kaiser,  Eichhorn,  etc. 
..Hermann,  Nachman,   Krochmal, 

Umbreit,  etc. 
. .  Van  der  Hardt,  Keil,  etc. 
..Hiivernick,  Weber,  Zockler,  etc. 
.  .Rosenmiiller,       Bernstein,      De- 

litzsch,  etc. 
. .  Hengstenberg,  Stuart,  etc. 
..Ewald. 


B.C. 

400 

. .  Von  Gerlach. 

350-340.. 

.  .  Ginsburg. 

350-300 . . 

. .  De  Wette,  Knobel,  etc 

333 

. .  Burger,  Bergst,  etc. 

333-164.. 

. .  Bertholdt,  Gelbe,  etc. 

312-164.. 

. .  Zirkel. 

300-160.. 

.  .Vatke,  Ilartmann,  etc. 

300 

.  .E.  Maier. 

210 

.  .Bottcher. 

204 

..Hitzig. 

8 

. .  Griitz. 

Stahelin,  Davidson,  Elster,  Vaihinger,  etc. 

The  absurdity  of  some  of  these  very  late  dates  is  obvious  from  the  fact  that  the  book  is 
found  in  the  Septuagint  version,  which  belongs  to  the  times  of  Alexander's  successors,  and 
the  Hebrew  text  is  certainly  no  translation  from  that  or  any  other.  The  uncertainty  and 
discrepancy  of  the  whole  list  is  its  sufficient  refutation. 

21 


22 


ECCLESIASTES. 


B.  The  Philological  Argiiment. — Chief  stress  has  been  hiid  by  the  opponents  of  the  Solo- 
monic date  upon  the  alleged  later  Hebrew  style  of  the  language,  and  especially  the  so-called 
Aramaisms  and  other  corruptions  in  the  book.  Lists  of  these  words  have  been  ostentatiously 
drawn  up,  a  few  by  Grotius  and  more  copiously  by  Knobel,  Davidson,  Zockler,  and  Keil; 
but  the  inappositeness  of  most  of  them  has  been  shown  by  Herzfeld,  Von  Essen,  Pusey, 
Tayler  Lewis,  SchafTer,  and  others,  so  that  out  of  the  entire  array  of  about  one  hundred,  only 
half  a  dozen  remain  as  really  of  a  decided  Chaldaiziug  cliaracter,  and  none  of  these  can  be 
clearly  identified  as  chronologically  fixed.*  On  the  other  hand,  it  is  certain  that  the  general 
character  of  the  post-exilian  Hebrew,  as  evinced  by  the  actual  specimens  which  exist  (Ezra, 
Nehemiah,  Esther,  Daniel,  Zechariah,  Haggai,  Malachi,  etc.),  does  not  resemble  that  of 
Ecclesiastes.  The  phraseology  of  this  book,  indeed,  is  peculiar,  hwt  it  cannot  be  explained 
on  tlie  theory  of  a  later  date.  It  is  doubtless  due  in  part  to  the  intimacy  of  Solomon  with 
his  Gentile  neighbors,  and  many  of  its  most  peculiar  terms  and  phrases  to  his  own 
idiosyncrasy,  esj^ecially  the  effort  to  express  philosophical  distinctions  in  the  untractable 
vernacular  of  his  nation.  See  these  points  exemplified  in  our  articles  on  the  book  in 
McClintock  and  Strong's  CyclofORdia,  vols,  iii  and  xii ;  and  the  individual  words  treated 
in  the  foot-notes  to  our  Commentary.  The  following  is  an  alphabetical  list  of  some  of  the 
most  striking  of  these  verbal  peculiarities  which  we  have  ourselves  collected ;  for  a  minute 
dissection  of  many  idiomatic  combinations  see  the  anonymous  treatise  on  the  Authorship  of 
Ecclesiastes  (really  by  the  Rev.  David  Johnston,  of  Scotland),  and  for  others  see  Dr.  C.  H. 
Wright's  Doimellan  Lecture  for  1880-1,  p.  488-500. 


1?5*)  'illmc,  vi,  6. 

''J^?>  'amy,  expletive,  i,  10,  etc. 

''J^5I  'anly,  elliptical  for  Vtinartiy,  viii,  2. 

y^'M,  ffuipmmdts,  X,  8. 

f'^n.   hdhel,  i,  2;   xii,  8. 

nin,  horeh,  ii,  22. 

|331,  uic-hel-en,  viii,  10. 

I^T,  z^mdn,  iii,  1,  etc. 

i'J'n,  cholydw,  V,  17  [16]. 

]*?n'  chepJiets,  iii,  1,  etc. 

N^iT",  yeJiuw\  xi,  '.]. 

n33,  keidr,  i,  10,  etc. 

p"l^'3,  Mshroicn,  ii,  21,  etc. 

r^T'ip,  m'^diyndh,  ii,  8. 

^VC?'^??*  DipO,  m^qoicm  she-han-n^chdliym,  i,  7. 


*  Delitzscli,  in  his  Ci>mme)itary  on  Ecclcsiasietf 
(Clark's  Lilinirn,  Ediiih.,  1s;t,  p.  UM),  sq.)  adduces  a  list 
of  nini'fv-tlve  '']iiiii<i.rlr<iiii)irna  or  words  and  forms  in 
Kolii'lctli  peculiar  ti)  tiie  later  Hebrew,"'  as^' placing  it 
beiiiind  <ill  iliiiiht  that  in  this  book  wehave  aproduction 
of  the  pcist-cxilian  period.''  But  this  formidable  array, 
upon  close  scrutiny,  altogether  fails  to  support  such  a 
conclusion. 

1.  If  it  proves  any  thinpr,  it  proves  too  much  ;  for  a 
larf!:(^  mnulier  of  tlie  words  cited  occur  elsewhere  only 
in  the  Talmud,  ami  therefore  by  a  similar  reasoning  we 
must  bring  down  thi'  composition  of  the  book  to  that 
date,  which  is  historically  impossible. 

2.  A  large  proportion  of  the  words  are  confessedly 
found  nowhere  else  in  Hebrew  literature.  These  prove 
nothing  as  to  the  date. 

3.  A  (onsidcnible  number  are  occasionally  found  in 
some  of  the  earliei-  books,  as  Isaiah,  etc.  These  likewise 
cannot  fairly  lie  counied  for  this  imriiose. 

4.  The  coiiii);iiailvely  small  resiiluuin  left  may  reason- 
ably be  exiilainec  I  as  ileriving  I  lieir  deteriorated  and  pecul- 
iar cast  from  tliecoirupting  inllueiice  of  s<ilomon's  known 
proclivities  to  foreign  associations.  A  similar  tendency 
to  debased  (so-(^alled  "  later '")  forms  is  observable  in 
Other  compositions  of  Solomon,  es|iecially  the  Canticles. 

5.  A  notable  example  of  Delitzsch's  inconclusivenessin 


D"'p3:,  nekdfiym,  v,  10  [18 J, 
PjlD,    fiucjjh,  iii,  11,  etc. 
nni?,  'dhdd,  ix,  1. 
Dy,  'hn,  i,  10,  etc. 
D^y.  '61dm,  iii,  11,  t 
C^V'  'inydn,  i,  13,  etc. 
^'i!'}?'  l^avde^,  ii,  5. 
"lE^'S,  pesher,  viii.  1. 
DSriS,  plthjdm,  viii,  11. 
nn  niyi,     re'itwth    ruwach, 
jVi?"!,  ra'yowii,  ii,  22). 
~K',  she-  (as  pref. ),  often, 
te   shel,  viii,  17. 
t3^^'.  shd/at,  etc.,  ii,  19,  etc, 
!i^^'  tdqan,  i,  15,  etc. 


etc. 


i,    14,    etc.     (so 


this  argument  is  seen  in  his  objecting  to  the  rendering  of 

D?yn  by  "  the  world  "  in  chap,  iii,  11,  on  the  ground  that 

this  is  a  post-biblical  sense.  Certainly  this  is  no  more 
true  than  in  the  case  of  many  of  the  words  which  he  has 
adduced  for  the  very  purpose  of  lowering  the  date  of  the 
book.  On  the  contrary,  Dr.  Tayler  Lewis  has  shown  (in 
his  note  ad  loc.  in  the  American  edition  of  l.anges  Coy/i- 
tiK  iitiirii)  that  this  later  meaning  unilerlies  and  often 
crops  out  from  the  undoubtedly  earlier  uses.  The  same 
is  doubtless  true  of  tin;  oilier  words  in  Delitzsch's  list. 

0.  Arguments  as  to  authorship,  drawn  from  the  use  of 
particular  words,  are  precarious,  because  negative.  In 
this  instance  they  are  more  than  countiMlialaiiced  by  the 
style  of  reasoning  and  other  circumstances,  which  are 
eminently  Solomonic. 

■I-  This  woi'd  is  treated  by  Delitzsch  with  curious  incon- 
.sistency;  after  using  it  as  an  evidence  of  the  posl-biblical 
date  of  Ecclesiastes  as  being  found  in  the  sense  of  "  the 
world  "  in  the  Talmud  only,  he  still  refuses  to  render  it 
so,  but  insists  upon  giving  it  the  Biblical  sense  of  "eter- 
nity." The  truth  is  that  iioni-  of  those  positions  are  cor- 
rect. Ill  Talmudical  writers  it  properly  means  ruhjtfv  or 
illiterate,  in  the  phrase  "  men  of  the  world,"  that  is, 
common  or  unlearned  people. 


INTRODUCTION.  23 


From  a  comparison  of  the  Apocryphal  books  of  Ecclesiasticus  and  Wisdom,  the  former  of 
which,  at  least,  is  admitted  to  have  been  originally  written  in  Hebrew  about  B.  C.  200,  with 
the  canonical  books  of  Daniel  and  Ezra,  as  having  no  new-Hebraism  in  common,  Pro- 
fessor Mai-goliouth,  of  Oxford,  has  shown  *  that  these  latter  must  belong  to  the  period  of 
the  captivity,  so  conclusively  that  Drs.  Driver  and  Cheyne  have  been  compelled  to  retract 
their  assertions  to  the  contrary ;  and  by  a  precisely  similar  process  it  may  easily  be  proved 
not  only  that  the  Book  of  Ecclesiastes,  notwithstanding  some  analogies  to  the  two  Apocry- 
phal books  referred  to,  is  so  materially  different  in  pur^jort  and  phraseology  that  the  late 
date  assigned  it  by  some  is  impossible,  but  also  that,  however  much  it  may  in  certain  Avords 
or  phrases  resemble  the  two  canonical  books  just  referred  to,  it  cannot  be  assigned  to  the 
age  of  the  captivity  on  account  of  the  total  difference  in  general  style  and  import,  as  well 
as  in  linguistic  composition.  For  example,  the  comparatively  few  Aramaisms  in  Ecclesias- 
tes are,  as  a  whole,  scarcely  more  numerous  or  individually  moi'e  marked  than  those  found  in 
many  other  biblical  books  undisputedly  of  classic  times ;  and  the  half-dozen  special  coinci- 
dences in  peculiar  terms  are  not  decisive  of  a  community  of  date,  nor  indeed  of  any  definite 
date  at  all.  On  the  contrary,  the  diffuse,  verbose,  repetitional,  and  loose  style  of  Daniel  and 
Ezra  is  wholly  unlike  the  terse  and  varied  one  of  Ecclesiastes;  there  are  here  no  Chaldee 
passages,  as  those  books  contain,  nor  any  outright  foreign  terms  as  tliere  occur  (for  example, 
the  names  of  Greek  musical  instruments,  Dan.  iii,  5,  7,  10).  A  similar  conclusion  results 
from  a  comparison  with  other  books  of  the  exile,  especially  Neheraiah  and  Esther,  which 
abound  with  words  evidently  of  extra-Palestinian  origin  (for  example,  the  title  Tirshatha 
[Xeh.  vii,  G5,  70;  x,  1 ;  Ezra  ii,  (33],  and  the  names  for  joost-horses  [Esth.  viii,  10,  14]).  Xor 
are  the  post-exilian  books  that  were  written  in  Palestine,  such  as  the  prophecies  of  Haggai, 
Zechariah,  and  Malachi,  cast  at  all  in  the  mould  of  Ecclesiastes;  for  while  their  compara- 
tively pure  Hebrew  betrays  a  studious  effort  to  conform  to  the  idioms  of  the  classic 
standards  (as  is  usual  with  writers  to  whom  a  language  is  not  altogether  vernacular),  they 
exhibit  no  such  freedom  as  the  author  of  Ecclesiastes  does,  who  evidently  handles  the  lan- 
guage like  one  "  to  the  manor  born."  In  short,  all  the  evidence,  when  closely  sifted,  goes 
to  show  that  the  "later  Hebrew  "  is  not  that  of  this  book  as  a  whole  or  characteristically. 
Its  peculiarities  must  be  explained  on  some  other  theory. 

On  the  other  hand,  as  I  have  constantly  pointed  out  in  tlie  course  of  this  Commentary, 
the  Book  of  Ecclesiastes  bears  a  very  strong  literary  likeness  to  the  other  writings  of  Solo- 
mon, not  only  in  2)hilosophic  style,  but  even  in  individual  expressions.  This  is  obviously 
and  characteristically  true  in  comparison  with  the  Book  of  Proverbs,  where  the  same 
adagial  form,  and  especially  the  striking  peculiarity  of  the  "wisdom"  doctrine,  clearly 
mark  an  identity  of  authorship.  But  even  in  comparison  with  the  Canticles,  despite  the 
entire  dissimilarity  of  theme  and  circumstances,  the  same  dramatic  skill  and  allegorical 
power,  as  well  as  an  equal  poetic  genius,  are  evinced  in  the  closing  chapter  of  the  present 
treatise,  which  for  scenic  effect  will  compare  favorably  with  any  of  the  plays  of  Shakespeare 
or  other  moderns.  In  order  to  exhibit  this  resemblance  in  its  proj^er  light  I  subjoin  a  dram- 
atized scheme  of  the  chapter  in  question. 

A  Tableau  of  Old  Age. 

Time — Oriental  whiter,  with  its  dark  days  and  murl\\-  nights,  and  its  ever-recurring  sliowers. . 

Place — A  dilapidated  palace. 

Outside,  the  superannuated  guardsmen  (the  trembling  arms),  and  the  decrepit  janitor  (the 
tottering  legs).  Within,  the  scanty  domestics  (lost  teetli),  the  closed  blinds  (failing  sight)  and  barred 
doors  (dull  hearing),  and  the  silent  halls  (mill-stones  disused). 

Texaxt — The  childish  tones  and  cracked  voice,  the  timidity  at  venturing  abroad,  the  blanclied  locks, 
the  weight  of  an  insect  almost  insupportable,  and  the  loss  of  the  sense  of  taste. 

The  Fixal  Scene — The  grave  dug,  the  undertaker  bustling  about  for  the  funeral,  with  the  profes- 
sional mourners  in  his  train  to  wail  over  the  corpse.  In  the  chamber  of  death,  the  silver  chain  of 
the  chandelier  snapped  from  the  ceiling,  and  the  golden  lamp  shattered  and  empty  on  the  floor. 
In  the  court-yard,  the  buckets  of  the  well  or  cistern  leaky,  and  the  pulley  fractured. 

The  Moeal — The  body  buried,  and  the  soul  gone  to  the  immediate  presence  of  God  in  the  invisible  world. 
*  See  D.  S.  Marsroliouth,  ,l)i  essaj/  on  the  place  of  Ecdcuiasticuis  in  Semitic  Literature  (London,  1890,  8vo). 


24  ECCLESIASTES. 


4.  The  Historical  ami  Archceological  Arguvient. — It  has  been  asserted  that  the  circum- 
stances of  Solomon's  reign  do  not  agree  with  the  idea  of  his  authorshij)  of  this  book ;  for 
example,  he  would  not  be  likely  to  refer  to  the  prevalence  of  tyranny,  as  he  so  often  does 
(iii,  16;  iv,  1,  13,  etc.),  if  he  were  king  himself  at  the  time.  On  the  contrary,  this  allusion 
appears  to  us  to  strengthen  his  title,  for  it  is  not  so  minute  and  definite  as  to  become  per- 
sonal, and  yet  corresponds  to  the  notorious  fact  of  the  unpopularity  of  his  public  works, 
which  excited  the  sedition  of  Jeroboam  and  others  (1  Kings  xi,  14-40),  and  eventually  led 
to  the  disruption  under  Kehoboam  (2  Chrou.  x).  The  weakness  of  the  argument  drawn 
from  the  author's  use  of  the  past  tense  in  speaking  of  his  own  administration  (i,  12;  ii,  7) 
is  pointed  out  in  our  Commentary  at  those  jiassages.  Any  inference  from  whatever  slight 
discrepancy  may  be  discovered  in  such  details  is  more  than  overbalanced  by  the  striking 
coincidences  elsewhere  found  in  this  book  with  the  Solomonic  date — such  as  the  references 
to  the  author's  parentage  and  position  (  i,  1,  12;  ii,  9),  his  jiublic  works  (ii,  4-9),  wisdom 
(i,  13,  16;  ii,  3,  9,  12,  15),  his  son  (ii,  19) — all  of  which  could  be  predicated  in  this  em- 
phatic way  of  no  other  sovereign  or  private  person  of  whom  we  have  any  knowledge.  Even 
the  angelology  of  the  book,  slight  as  it  is  (v,  6  [5]),  corresjjonds  to  the  period  in  question, 
having  its  parallel  in  the  prior  book  of  Job  (i,  6-12;  ii,  1-7),  rather  than  in  those  of  the 
post-exilian  age  (Dan.  ix,  21;  x,  13;  Zech.  iii,  1-7).  So,  likewise,  the  notice  of  an  abun- 
dant literature,  especially  in  the  adagial  line  (xii,  9-12),  tallies  precisely  with  the  produc- 
tions of  Solomon  (1  Kings  iv,  32,  33;  Prov.  i,  1 ;  x,  1;  xxv,  1,  etc.).  Of  no  other  age  or 
man  in  Israelitish  history  could  all  these  facts  be  predicated,  nor  has  the  ingenuity  of  ob- 
jectors to  Solomon  ever  been  able  to  adduce  one  with  any  degree  of  plausibility.  Somebody 
certainly  Avrote  the  book,  and  such  eminent  ability  could  not  have  remained  permanently 
anonymous  or  undetected.  That  a  pseudo-Solomon  should  have  palmed  off  his  production 
as  genuine,  not  only  among  foreigners  of  late  generations,  but  among  his  own  people  and 
contemporaries,  is  incredible  ;  no  counterfeiter  could  have  so  thoroughly  covered  his 
tracks,  or  suppressed  his  own  identity;  a  slip  somewhere,  and  that  more  palpable  than  has 
here  been  pointed  out,  would  have  been  sure  to  betray  him.  We  find  no  such  anachronism, 
inconsistency,  or  inadvertence  here,  but  on  the  contrary  many  coincidences  and  corrobora- 
tions. 

II.    CANONICITY. 

Notwithstanding  the  great  variety  and  uncertainty  of  interpretation,  the  Book  of  Eccle- 
siastes  has  held  its  place  in  the  sacred  canon  from  the  first  unchallenged,  until  very  recent 
times,  except  by  arch  heretics.  The  Talmud  (both  text,  or  Mishna,  and  commentary,  or 
Oemara)  expressly  acknowledges  it,  all  the  ancient  versions  (the  Septuagint  before,  and 
those  of  Aquila,  Symmachus,  and  Theodotiou  after,  the  Christian  era)  contain  it,  and  the 
earliest  Christian  lists  likewise  give  it.  The  rabbinical  queries  concerning  it  relate  only  to 
its  public  use  and  exposition,  and  the  first  to  dispute  its  divine  authority  was  the  notorious 
Theodore  of  Mopsuestia,  who  died  about  A.  D.  429,  and  his  views  were  condemned  at  a  general 
council  in  the  next  century.  Most  of  those  who  impugn  its  Solomonic  origin  do  not  on  that 
account  or  on  any  other  deny  its  canonicity;  the  latter  has  been  assailed  by  a  few  modern 
destructive  critics  only,  especially  Augusti,  De  Wette,  and  Knobel ;  and  this  merely  on  the 
alleged  ground  that  its  teachings  are  Epicurean,  Stoical,  skeptical  or  materialistic.  Such 
objections — diametricall}'  opposed  to  one  another — are,  as  we  have  every-Avhere  taken  occa- 
sion to  show  in  our  Commentary,  unfounded,  and  only  evince  the  superficial  and  careless 
manner  in  which  the  book  has  been  studied  and  expounded.  Viewed  in  its  just  light,  this 
treatise  is  not  only  a  pre-eminently  common-sense  statement  of  the  actual  facts  and  circum- 
stances of  human  life,  but  also  a  truly  2>hilosophical  discussion  of  its  most  serious  and  deep- 
est relations,  and  especially  a  theodicy — so  far  as  the  present  stage  of  existence  and  Jewish 
revelation  allowed — of  the  dispensations  of  Providence.  How  nugatory  are  all  such  cavils 
we  shall  again  have  opportunity  to  remark  under  subsequent  heads  of  this  Introduction,* 
and  they  will  be  considered  more  fully  in  the  course  of  our  comments. 

*  See  especially  page  ~0  aud  following. 


INTRODUCTION.  25 


III.    OCCASION    AND    PURPOSE. 

Taking  it  for  granted,  then,  that  Solomon  wrote  this  book  of  Holy  Scripture,  we  must 
evidently  assign  it  to  the  later  years  of  his  life,  as  the  experience  set  forth  at  its  beginning 
and  the  paternal  attitude  assumed  at  its  close  demand.  The  royal  sage  had  drunk  the  cup 
of  every  earthly  joy,  and  found  bitter  dregs  at  its  bottom ;  and  it  is  against  the  errors  both  of 
ambition  and  of  philosophy,  of  selfishness  as  well  as  of  irreligion,  that  he  now  Avarns  his 
readers.  That  Solomon  began  his  career  with  unusually  bright  means  and  promise  of  success, 
we  know  from  the  sacred  chronicle ;  and  from  the  same  source  we  learn  that  in  mature  life  he 
followed  up  these  advantages  to  a  high  degree  of  literary  achievement,  of  national  and  per- 
sonal reputation,  and  of  secular  success;  but  we  finally  read  in  the  same  impartial  record 
that  in  his  later  years  he  partially  declined  from  this  high  position,  and  failed  of  the  ulti- 
mate and  assured  results  of  so  glorious  a  prestige.  So  far  the  independent  history  and  this 
autobiograjjliy  are  in  full  accord.  In  completing  the  j)arallel  we  have  to  take  several  facts 
into  the  account,  which  are  either  clearly  implied  iu  the  comj^arison  or  fairly  deducible  from  it. 

1.  Solomon  must  have  been  a  Discqipointed  Man. — This  is  traceable  in  the  Scripture  record 
of  his  political  reverses  in  his  latter  days  to  which  we  have  referred  in  the  foregoing  sec- 
tion of  this  Introduction,  and  still  more  distinctly  in  the  prophetic  denunciations  of  his 
religious  deterioration  (1  Kings  xi,  9-13;  30-39),  which  he  must  have  felt  were  a  just  retri- 
bution for  a  violation  of  his  own  early  vows  as  well  as  of  his  paternal  counsels  (1  Chron. 
xxviii,  9;  2  Chron.  vii,  12-22).  Accordingly  the  book  before  us  is  an  echo  of  this  melan- 
choly conviction,  and  a  confession  of  failure  iu  the  highest  ends  of  life.  "Vanity  of 
vanities  "  was  a  most  fitting  dirge  after  such  an  experience. 

2.  Solomon'' s  Apostasy  was  not  Complete  nor  Final. — There  has  been  some  injustice  done  to 
him  by  most  expositors  of  the  narrative  of  this  part  of  his  career,  and  no  little  misunder- 
standing of  the  character  of  his  youthful  piety.  The  request  wliich  he  made  of  God  at  the 
memorable  interview  soon  after  his  inauguration  (1  Kings  iii,  5-14)  was  not  directly  for  per- 
sonal holiness,  but  rather  for  capacity  and  skill  for  his  oflicial  duties;  and  his  prayer  at  the 
dedication  of  the  temple  had  the  same  national  aspect  (1  Kings  viii,  22-01).  Ilis  whole 
subsequent  aggrandiz.ement  was  of  a  like  political,  commercial,  literary,  and  artistic  nature; 
and  neither  his  conduct  nor  his  writings  evince  deep  spirituality  of  mind  or  great  sanctity  of 
heart.  He  seems  never  to  have  had  the  rich  seasons  of  communion  with  God,  nor  the  pow- 
erful and  refreshing  style  of  devotion  which  David  habitually  displays.  He  w^as  religious, 
it  is  true,  but  after  a  very  different  type  from  that  which  so  closely  allies  the  Psalmist  to 
the  true  Christian.  Correspondingly,  the  Book  of  Ecclesiastes  exhibits  a  religiousness 
of  the  intellect  more  than  one  of  the  emotions;  it  is,  indeed,  rather  morality  than  piety,  al- 
though based  upon  the  motive  of  the  fear  of  God  (Eccles.  iii,  14;  v,  7  [6];  viii,  12,  13;  xi, 
9;  xii,  1,  13,  14),  which  is  good  so  far  as  it  goes,  but  is  inadequate  as  compared  with  the 
impulse  of  love,  which  shines  so  conspicuously  in  his  father's  effusions  (Psa.  xviii,  1 ;  cxvi, 
1,  etc.).  How  clearly  does  the  royal  sage  appear  in  both  pictures  to  occupy  at  his  best  the 
lower  and  more  theistic  plane  of  a  mere  servant  of  God,  instead  of  rising  to  the  rank  and 
privilege  oi  a,  child — a  relation  not  known,  indeed,  by  that  name  in  the  Old-Testament 
economy,  but  substantially  apprehended  and  enjoyed  by  many  of  its  saints. 

On  the  other  hand,  and  as  we  might  have  presumed  from  the  foregoing  view'  of  Sol- 
omon's early  religious  experience,  his  fall  was  not  so  precipitate  nor  so  total — we  may  even 
say,  not  so  radical — as  it  would  have  been  in  the  case  of  David ;  who,  with  all  his  tempo- 
rary derelictions — and  they  were  many  and  sometimes  grievous — ever  adhered  most  strictly  to 
the  worship  of  Jehovah  alone.  Nor  does  it  appear  that  Solomon  himself  at  any  time 
abandoned  or  intermitted  the  regular  temple  services,  but  only  that  he  permitted  and  en- 
abled his  heathen  wives  to  carry  on  each  their  own  native  cultus  (1  Kings  xi,  7,  8),  and 
thus  allowed  and  encouraged  the  people  at  large  to  commit  idolatrj'  (1  Kings  xi,  33).  It  is 
doubtful,  even,  whether  he  personally  engaged  in  these  pagan  rites,  or  sanctioned  them 
by  his  actual  presence ;  for  the  language  of  the  sacred  writer  is  not  explicit  on  this  point 
(1  Kings  xi,  1-6),  and  its  expressions  ("going  after  other  gods,"  etc.)  are  rather  to  be  in- 
terpreted in  the  light  of  the  associated  statements,  that  he  loved  these  foreign  wives,  and 
weakly  yielded  to  their  entreaties  to  be  allowed  and  accommodated  with  their  individual 
'5" 


20  ECCLESIASTES. 


forms  of  worship.  This  was  indeed  a  great  oflfence,  especially  in  a  sovereign,  and  the 
sacred  narrative  does  not  seek  to  conceal  or  palliate  it;  nor  would  we.  Yet  we  must  look 
at  the  facts  in  their  just  relations,  and  not  infer  an  absolute  and  wilful  apostasy  on  the  part 
of  Solomon  from  his  own  national  religion.  He  did  what  many  a  less  conspicuous  saint — - 
church  member,  we  should  rather  say — does  to-day  in  Christendom,  namely,  wink  at  "  cov- 
etousness,  which  is  idolatry"  in  his  family,  yea.  in  himself,  while  still  adhering  as  closely 
as  ever  (perhaps  more  so)  to  the  outward  forms  of  regular  ecclesiastical  service.  At  all 
events,  we  may  say  that  if  Solomon  never  was  very  devout,  he  did  not  fall  very  far  when 
he  partially  deviated  from  the  strict  rule  of  monotheism,  and — ^like  the  Samaritans  of  later 
date — attempted  to  combine  it  with  2:)olytheism. 

Yet  from  this  degree  of  blacksliding,  or  from  whatever  deeper  die  of  the  same  sin  he 
may  have  fallen  into,  the  Scripture  record  gives  no  very  doubtful  evidence  that  he  was 
eventually  reclaimed.  We  find  this  in  the  fact  that  h-e  was  not  himself  actually  visited  with 
the  penalty  of  apostasy ;  he  reigned  unmolested  to  the  end  of  his  life,  and  bequeathed  his 
undivided  dominions  to  his  son  as  successor.  True,  the  kingdom  was  afterward  divided, 
and  as  a  punishment  for  this  transgression  (1  Kings  xi,  11,  31);  because,  as  in  the  case  of 
David  (3  Sam.  xii,  14)  and  Manasseh  (3  Kings  xxi,  10-16),  so  great  a  public  scandal  must 
be  avenged  in  some  way,  although  the  parties  immediately  guilty  of  it  were  spared  by  a 
timely  repentance  (3  Sam.  xii,  13;  2  Chron.  xxxiii,  11-13).  This  is  in  consonance  not 
only  with  the  many  other  instances  and  maxims  on  record  of  the  divine  forbearance  and 
remission  under  the  Old  Economy  (see  especially  Ezek.  xviii,  21,  22;  Jon.  iii,  10),  but  it 
is  in  accordance  with  Solomon's  own  sentiments  in  his  dedicatory  prayer  above  alluded  to 
(1  Kings  viii,  46-52).  Inasmuch,  then,  as  Solomon  was  not  himself  visited  with  dethrone- 
ment, subjugation,  exile,  or  premature  death,  there  is  a  fair  presumption  that  he  repented 
of  his  sin,  and  thus  averted  the  personal  penalty,  although  a  public  retribution  still  over- 
hung the  nation  for  its  participation  in  his  crime  of  treason  against  Jehovah,  and  especially 
for  its  repetition  and  incorrigible  continuation,  with  more  aggravated  features,  in  the  follow- 
ing reign  (1  Kings  xiv,  22-24).  It  is  noteworthy  that  the  compiler  of  the  parallel  account 
in  Second  Chronicles,  although  rehearsing  Solomon's  anticipation  of  the  divine  lenience  (vi, 
36-39),  omits  all  reference  to  the  history  of  his  defection,  as  if  it  had  been  condoned;  but 
that  he  was  aware  of  it,  is  evident  from  his  allusion  (x,  15)  to  one  incident  in  connection 
with  that  transaction  (1  Kings  xi,  29-31). 

But  we  are  not  left  to  these  inferences  merely  in  this  matter :  if  this  book  be  really  the 
production  of  Solomon,  as  we  have  shown  to  be  altogether  probable ;  and  if  it  be  a  veritable 
narrative  of  his  own  experience  early  and  late,  as  it  likewise  very  clearly  appears  to  be; 
then  we  are  fairly  entitled  to  use  it  in  evidence  of  his  eventual  return  to  the  right  path,  if, 
indeed,  he  ever  consciously  and  purposely  forsook  it  (see  Prov.  xxii,  6).  Certainly  there  is 
nothing  impossible  or  even  imj^robable  in  such  a  supposition  of  itself,  and  there  is  nothing 
positively  known  against  it  on  historical  grounds.  We  therefore  regard  this  book  as  the 
latest  utterance  of  a  restored  blackslider,  or  at  least  see  nothing  in  it  inconsistent  with  a 
reasonable  construction  of  the  facts  in  his  career.  In  writing  this  quasi -autobiography  it  was 
not  essential — nor  would  it  have  been  either  delicate  or  useful — to  recaj^itulate  this  humil- 
iating scene  in  his  life;  in  fact,  the  drift  of  the  book  did  not  call  for  it.  His  object  was  to 
deal  with  a  different  topic,  a  theosophical  and  anthropological  jDroblem ;  yet  he  does  this  in 
the  chastened  and  humble  spirit  of  one  who  had  bitterly  suffered,  not  so  much  (like  most 
men)  the  outward  buffetings  of  Providence,  as  the  inward  grief  of  having  failed  to  make 
the  highest  attainment  which  in  youth  he  had  proposed  to  himself;  and  he  therefoie 
admonishes  his  readers  to  turn  their  attention  early  and  constantly  to  a  deeper  wisdom  and 
a  surer  peace  than  he  had  himself  found.  The  lesson  itself  we  will  further  develop  under  a 
subsequent  head. 

IV.    STYLE. 

We  have  already  been  obliged  to  touch  upon  this  topic  in  treating  of  the  authorship  of  the 
book,  but  there  remain  several  important  features  of  it  to  be  considered  growing  out  of  the 
nature  of  the  task,  and  the  manner  in  which  the  writer  chose  or  was  compelled  to  handle  it. 

1.  It  is  essentially  Poetical  in  Form. — Although  not  lyrical  in  its  nature,  like  the  Psalms — 


INTRODUCTION.  2I 


that  is,  not  designed  to  be  sung  or  accompanied  by  music  in  worship  or  liturgical  service, 
and  therefore  not  cast  in  the  strict  mould  of  Hebrew  versification,  peculiar  and  yet  free  as 
that  is — still  it  has  the  essential  distinction  of  the  parallelistic  arrangement  and  the  terse 
figurative  and  alliterative  style,   as  well  as  the  pithy  and  condensed  phraseology,   with  a 
certain  degree  of  unusual  construction,  which  mark  true  poetry  in  whatever  language  and 
among  all  nations.    At  the  same  time  its  didactic  purpose  and  opigramniatic  origin  called  for  a 
certain  piquancy  and  even  enigmatical  air  about  its  language,  which,  added  to  the  profunditv 
of  its  theme  and  the  philosophical   aim  of  its   treatment,   could  not  fail  to  cause  much 
difficulty  in  its  execution  and  considerable  obscurity  in  its  expression.     As  we  have  already 
intimated,  the  writer  was  compelled  to  take  extraordinary  license   with  his  mother-tongue 
in  compassing  this  composite  aim,  and  even  to  coin  new  terms  as  well  as  to  use  old  ones  in 
rare  or  peculiar  senses.     The  distinctive  character  of  the  Book  of  Ecclesiastes  in  this  respect 
has  been  justly  recognised  by  the  Masoretic  editors,  who  have  placed  it  in  connection  with 
the  other  poetical  books,  but  have  not  given  it  the  poetical  accentuation.      That  the  author 
himself  fully  realized  the  sjime  traits  of  his  composition,  is  evident  from  his  own  statement 
(xii,  9-12),  that  it  was  intended  to  be  adagial  in  its  substance,  and  discriminatively  true  in  its 
teachings,  yet  pleasing  in  its  form  and  pungent  in  its  phrase ;  at  the  same  time  homogeneous  in 
its  matter,  and  brief  in  its  extent.     His  own  genius  and  habit,  as  thinker  and  writer,  inclined 
and  qualified  him  pre-eminently  for  this  mode  of  presenting  his  ideas;  and  the  custom  of 
antiquity,  no  less  than  of  modern  literature  and  folk-lore,  points  it  out  as  the  most  natural 
and  effective  form  and  style  in  which  to  set  forth  the  accumulated  wisdom  of  a  life-time 
and  of  all  preceding  ages.      Proverbs  have  a  spice  and  a  pregnancy  about  them,  which  add 
to  their  charm  and  instructiveness;   while  their  paradoxical  quaintness  and  variety  of  appli- 
cation seize  upon  and  retain  the  attention  of  the  hearer  or  reader.      They  are  generally  in 
verse  or  in  poetry  more  or  less  rhymed,  so  that  the  sound  may  aid  the  sense  in  remember- 
ing and  readily  repeating  them  from  lip  to  lip.     All  these  elements  and  aspects  are  found 
to  be  admirably  combined  in  the  present  essay  or  poem — call  it  which  or  both,  as  we  may; 
and  they  must  all  be  carefully  borne  in  mind  by  the  exjjositor  and  student.     We  have  done 
what  we  could  to  assist  the  eye  of  the  English  reader  by  our  "  Rhythmical  Rendering,"  his 
taste  by  our  "Metrical  Aversion,"  and  his  understanding  by  our  "  Commentary  "  and  '"Notes." 
2.   It  is  likewise  Arffumentative  in  its  Contents. — The  topics  discussed  are  among  the  most 
intricate  and  profound  that  can  engage  the  human  intellect  or  occupy  the  moralist's  heart. 
It  is  essentially  an  attempt  to  solve  that  world-wide  and  time-long  jiroblem,  how  to  recon- 
cile God's  sovereignty  with  man's  freedom ;  the  compatibility  of  earthly  suffering  with  celestial 
goodness ;  the  disorders  of  the  present  state  with  justice  of  final  awards.     These  momentous 
questions,   as  we  will  presently  show,  it  does  not  really  answer;  but  it  does  the  next  best 
thing,  and  the  only  thing  possible  to  finite  investigation,   namely,   its  calm  and  thorough 
discussion  from  the  human  point  of  observation,  furnished  with  the  strongest  light  that  a 
most  highly  favored  jiosition,  ample  opportunity,  and  searching  inquiry  could  afford.     But 
the  process  necessarily  involves  close  reasoning,  severe  logic,  and  ingenious  disceriDtion ;  and 
the  subject  has  to  be  looked  upon  from  every  side,  not  at  once  and  in  general,  but  succes- 
sively and  therefore  somewhat  discrepantly,  so  that  one  view  may  be  balanced  and  corrected 
by  another.     All  this  involves  some  appearance  of  confusion,  some  contradiction,  perhaps,  in 
representation,  in  order  to   arrive  at  the  discrete  and  harmonious  truth.     This  process,  of 
course,  in  a  poetical  essay,  especially  in  the  vivid  and  rapid  method  of  Oriental  discussion, 
and  above  all  with  the  trammels  of  a  non-metaphysical  vocabulary,  an  unreduced  syntax, 
and  an  uncurbed  rhetoric  like  that  of  the  Hebrews,  demanded  and  must  have  produced  a 
large  laxity  of  expression  and  great  variety  of  presentation  in  the  present  case;  and  instead 
of  complaining  of  incoherence,  ungracefulness,  obscurity,  and  lack  of  contiuuitj',  we  ought 
rather  to  admire  the  writer's  skill  and  deftness  in  managing  so  completely  and  lucidly  and 
efficiently  his  arduous  task.     We  shall  gain  nothing  surely  by  (piarrelling  with  his  effort',  or 
complaining  of  his  method  in  carrying  it  out.     The  judicious  and  appreciative  critic  will  ac- 
cept both  as  the  best  that  could  have  been  expected  under  the  circumstances,  and  will  patiently 
and  carefully  set  himself  to  ascertain  the  author's  real  meaning,  rather  than  pick  flaws  in 
his  terminology,  dispute  his  logic,  or  deny  his  accuracy.     When  fairly  treated,  we  find  the 
premises  and  the  conclusions  ecpially  legitimate,  although  the  syllogistic  method  is  not 


28  ECCLESIASTES. 


pursued  in  connecting  them.  There  is  a  deep  philosophy  about  the  book,  and  its  state- 
ments are  well  worthy  our  acceptance  and  even  our  admiration.  We  can  afford  to  take 
some  pains  in  adjusting  its  details  and  in  penetrating  its  inner  sense. 

3.  It  is  eminently  Co?ni/ion -sense  in  Tone  and  I'einper. — Not  only  are  the  facts  adduced 
those  of  every-day  life,  but  its  illustrations  are  likewise  drawn  from  the  most  familiar 
affairs  of  people  at  large;  and  there  is  a  practical  air  pervading  the  entire  survey  of  the 
field,  wliich  has  always  made  the  book  a  favorite  source  of  quotation  and  exemplification. 
Eacli  human  being  is  concerned  in  the  matters  treated  of,  and  all  have  liad  their  troubles 
essentially  in  the  manner  described.  Speculation  is  not  resorted  to  for  relief,  but  comfort 
is  derived  from  a  calm  inspection  and  review  of  all  the  facts  and  circumstances  of  the 
situation.  We  believe  we  have  exonerated  the  writer  from  all  sinister  aims,  and  vindicated 
him  from  all  extreme  leanings.  He  takes  up  the  cause  of  universal  humanity  as  it  actually 
exists,  and  after  carefully  examining  tlie  case  in  its  manifold  aspects  and  bearings,  he  draws 
his  inferences,  off-setting  the  favorable  against  the  unfavorable  features,  and  recommends 
what  every  body  at  all  rational  or  well-balanced  in  mind  at  last  finds  to  be  the  only  recourse, 
namely,  to  take  experience  as  it  is,  and  make  the  best  of  it.  This  he  says  in  plain  terms  at 
last;  indeed,  he  reiterates  it  over  and  over  again,  mingling,  it  is  true,  the  dark  with  the 
bright  hues  of  the  landscape,  but  striking  a  fair  balance  on  the  whole.  The  language  is 
unexceptionable  in  point  of  morality  and  decorum,  and  the  results  are  tersely  and  forcibly 
put.  More  than  this  could  not  reasonably  be  required  of  him  in  such  a  literary  vmdertaking. 
Many  of  the  figures  are  particularly  fine,  and  the  beauty  of  the  closing  chapter  is  universally 
conceded.  The  whole  essay  comes  home  to  the  head,  the  liand,  the  heart,  and  the  soul  of 
the  ordinary  struggler  in  life's  contest,  with  a  pathos  and  a  power,  a  pertinence  and  a 
particularity,  which  are  not  merely  despite  its  ruggedness  and  abruptness  and  repetitious- 
ness  of  style,  but  largely  because  of  them.  The  reader  perceives  and  feels  that  the  writer, 
although  a  king  and  a  sage,  is  yet  a  true  man^  in  earnest  symjiathy  with  his  fellows  of  the 
common  soil,  and  that  he  writes  so  as  best  to  relieve  them  in  their  troubles,  and  guide  them 
in  their  doubts  and  distractions.  He  is  less  solicitous  about  the  smoothness  of  his  sentences 
or  the  perspicuity  of  his  words,  than  about  their  force  and  effect.  His  phrase  may  be  at 
times  homely,  but  it  is  every-where  and  on  the  whole  healthy ;  and  his  periods,  when  the 
most  jagged  and  antithetical,  are  still  the  most  incisive  and  mutually  bracing.  The  drift 
and  tenor  of  his  doctrine  will  more  fully  come  into  the  purview  of  our  next  heading. 

V.    CONTENTS  AND  PLAN. 

Without  repeating  what  we  have  already  liad  occasion  to  remark  on  this  branch  of  our 
Introduction  under  other  divisions  of  it,  or  anticipating  what  will  be  given  in  greater  de- 
tail in  our  "Tabular  Analysis,"  we  may  here  gather  up  in  a  few  paragraphs  the  general  scope 
and  purport  of  the  writer's  disquisitions  in  this  entire  book,  and  his  order  in  disposing  his 
lucubrations. 

1.  Elements. — In  his  survey  of  the  world  and  of  life  the  writer  finds  certain  facts  given 
and  therefore  taken  as  the  basis  of  his  reasonings.  These  may  be  summarized  under  the 
following  category,  proceeding  ah  intra  outward  and  upward. 

First,  there  is  the  individual  person,  with  his  human  nature, — impulsive,  ambitious, 
hopeful,  and  energetic  as  to  himself,  his  powers,  and  his  desires ;  yet  more  or  less  thoughtful, 
solemn,  and  serious  in  his  prospects  and  anticipations.  All  this  is  favorable.  On  the  other 
hand,  he  soon  discovers  that  he  is  limited,  and,  worse  than  that,  mortal;  and  his  researches, 
efforts,  and  acquirements  not  only  fail  of  present  success,  but  must  soon  end,  and  be  resigned 
to  other  hands.    This  is  the  unfavorable  side  of  the  case.     Man  is  a  contradiction  in  himself. 

Secondly,  he  is  surrounded  and  inextricably  involved  with  others,  who  are  equally  a 
riddle  and  a  medley  of  capacities  and  pursuits;  and  unfortunately  these  often  run  counter 
to  his  own,  and  lead  to  still  greater  confusion  and  trouble.  Society  is  a  Babel,  and  the 
Avorld  a  pandemonium. 

Thirdly,  the  material  universe,  although  insensate  and  passive,  is  energized  and  per- 
meated by  forces  as  various  and  conflicting  as  those  operating  in  the  mental  and  moral 
spliere  ;  and  although  these  are  so  adjusted  and  balanced  as  not  to  destroy  the  physical 


INTRODUCTION.  29 

fabric  or  continuity  of  nature,  they  nevertheless  often  override  and  thwart  man's  endeavors 
and  aggravate  liis  misery. 

Fourthly,  above  and  beyond  all  these  are  evident  tokens  of  a  sovereign  Power,  who 
has  created  and  who  still  controls  these  sublunary  entities  and  operations:  lie  must  be  crood 
and  wise  and  omnipotent,  and  yet  he  suffers  this  disorder  to  go  on  for  the  present,  and  has 
not  even  assui'ed  the  unfortunate  subjects  of  it  as  to  what  will  be  the  outcome  or  explanation, 
beyond  the  mere  certainty  of  their  own  mortality  and  accountability  to  him.  This  consum- 
mates the  prolilem,  and  reduces  man,  whether  high  or  low,  to  the  sheer  necessity  of  suc- 
cumbing to  his  fate,  and  submitting  to  his  lot;  taking  life  and  fortune  as  it  goes,  gettino- 
what  good  he  can  out  of  it,  but  not  troubling  himself  with  anxiety  for  the  futui'e,  bevond 
an  ordinary  prudence  in  conducting  his  affairs,  and  in  securing  the  favor  of  the  Being  upon 
whom  .all  things  now  and  hereafter  dej^end. 

Now  be  it  observed,  these  are  not  the  chimeras  of  tiie  writer's  own  imagination,  nor  the 
arbitrary  selections  of  a  one-sided  partisan  or  theorizer,  but  the  absolute  and  stark  facts  that 
stare  every  man  in  the  face  as  he  looks  into  his  own  experience,  or  gazes  abroad  upon  the 
race  around  him ;  they  have,  moreover,  always  been  the  prominent  features  of  history,  and 
they  are  likely  to  be  its  permanent  outlines  till  the  end  of  time.  The  author  recommends 
his  reader  to  accept  tliem  as  such,  and  humbly,  systematically,  and  constantly  endeavor  to 
adapt  himself  and  conform  his  conduct  and  aspirations  to  them;  trusting  implicitly  to  the 
superior  power  and  skill  of  the  great  Ruler,  who  in  some  way  or  other,  at  some  time  or 
other,  will  make  it  all  right  in  the  end,  or  will  at  least  reward  his  pious  servants  for  their 
own  faith  and  obedience. 

We  ask.  Is  not  this  a  true  picture  ?  We  further  inquire,  Has  philosopliy  or  religion, 
even  under  the  light  of  Christian  revelation,  ever  advanced  substantially  beyond  this  limit? 
The  wisest,  tlie  most  saintly,  need  not  seek  to  transcend  or  ignore  these  grand  lines  of  hu- 
man activity  and  virtue.  As  we  cannot  escape  from  the  world  or  from  ourselves,  we  can 
find  satisfaction  and  repose  only  in  harmonizing  these  elements;  and  we  will  avoid  disap- 
pointment only  by  not  relying  upon  earthly  resoiu'ces  while  yet  calmly  using  them,  and  by 
depending  upon  higher  considerations  for  our  essential  and  ultimate  happiness,  namely,  the 
consciousness  of  faithfully  fulfilling  the  laws  of  our  being,  and  making  all  our  surroundings 
contribute  to  this  mental  and  moral  independence.  This  is  the  summum  honiun,  and  it  is 
the  crowning  pinnacle  of  wisdom  and  worth. 

2.  Doctrines. — Under  this  head  we  shall  not  recapitulate  what  we  have  just  drawn  ujj 
as  the  outcome  of  the  whole  essay,  but  discuss  certain  generalizations  which  have  been 
falsely  attributed  to  the  writer  as  underlying  and  outcropping  all  his  investigations  and 
conclusions.     They  may  be  substantially  reduced  to  four  or  five  modern  terms. 

First,  the  author  of  Ecclesiastes  has  been  chai'ged  vi\t\i  pessimism;  but  this  has  only 
been  done  by  those  who  have  a  narrow  and  im2)erfect  apprehension  of  his  meaning  and  de- 
sign. That  man  is  corrupt  morallj'^,  and  that  the  world  is  disordered,  cannot  be  denied  by 
any  ^philosopher;  and  reformers  have  in  every  age  ajipeared  who  have  taken  this  cardinal 
fact  as  their  watchword.  But  the  writer  of  this  book  clearly  acknowledges  that  this  was 
not  the  original  constitution  of  things  (iii,  11 ;  vii,  29),  and  he  more  than  intimates  that  it 
will  somehow  be  remedied  or  compensated  (ii,  26;  v,  8;  viii,  12,  13),  and  that  meanwhile 
it  effects  a  moral  discipline  which  is  worth  all  it  costs  (iii,  18;  vii,  2,  3).  He  is  emphatic 
as  to  the  folly  and  inutility  of  harping  on  tlie  evils  that  we  see  or  experience  (vii,  10),  and 
he  most  earnestly  and  cordially  advises  the  expectation  of  improvement  (vii,  8;  viii,  3-5), 
condemning  all  hasty  and  unwarranted  inferences  from  the  continuance  and  impunity  of 
evil  (vii,  9,  11-19;  viii,  llj.  Above  all,  such  objectors  have  overlooked  the  recommen- 
dations of  cheerfulness  with  which  this  book  so  abounds  that  it  has  been  pointed  to  by 
others  as  falling  into  the  very  opposite  fault,  which  we  will  therefore  next  consider,  as 
certainly  at  least  savoring  of  ojitimisin. 

Second,  an  equally  superficial  objection  has  been  brought  against  our  author  as  advocat- 
ing a  voluptuary  system  as  an  antidote  for  earthly  vexation  very  much  on  the  principle  of 
"Eat  and  drink,  for  to-morrow  we  die."  This  view  is  amply  refuted  by  a  simple  reference 
to  the  frequent  warnings  in  the  book  itself  against  over-indulgence  of  appetite  (ii,  1-3;  x, 
16,   IT  ;  xi,  9,  lOj,   licentiousness  (vii,    26-28J,   selfish  ease  (iv,   5  ;  ix,  10  ;  x.  18),  avarice 


30  ECCLESIASTES. 


(v,  10-13,  etc.).  and  kindred  vices  (v,  6,  etc.).  The  passages  which  have  been  pointed  to  as 
favoring  sensuality  (ii,  34;  iii,  12,  13,  22;  v,  18  [17J,  19  [18];  viii,  15,  IG;  ix,  7-9;  xi,  9) 
are  to  be  explained  as  inculcating  merely  a  cheerful  and  thankful  use  of  the  legitimate 
gifts  of  Providence,  and  the  context  clearly  indicates  that  to  be  the  author's  meaning. 

Third,  a  species  of  agnosticism  has  sometimes  been  attributed  to  the  author  of  Ecclesi- 
astes,  on  the  ground  of  his  continual  references  to  man's  limited  knovpledge  (i,  8-11 ;  ii,  19; 
iii,  11;  vi,  12;  vii,  24;  viii,  17);  but  these  are  merely  statements  of  the  trite  truth  of  man's 
liability  to  error,  and  do  not  relate  to  an  ignorance  of  God  and  divine  things.  On  the  con- 
trary, wisdom  is  constantly  applauded  in  the  same  breath  (ii,  13,  14;  iv,  13;  vii,  4-G,  9, 
11,  12,  19;  viii,  1;  ix,  13-18;  X,  2,  3,  12),  although,  as  every  body  knows,  it  is  not  avail- 
able for  pecuniary  2)urposes  (vi,  8;  ix,  11,  15;  x,  6),  and  cannot  avert  grief  (i,  18;  vii,  4, 
16,  23)  or  death  (ii,  14-16). 

Fourth,  it  has  been  said  that  the  author's  teachings  are  strongly  tinged  with,  fatalism  in 
various  passages  (ix,  1,  2,  11,  12;  xi,  2-6);  l)ut  these  are  evidently  but  the  common-place 
assertion  of  the  unexpectedness  and  inevitableness  of  death,  Avhich  is  more  distinctly  ex- 
emplified in  other  places  (iii,  19;  vi,  6-8;  viii,  8);  and  a  necessitarian  interpretation  of 
them  is  directly  refuted  by  tlie  frequent  statement  of  a  discriminative  use  of  opportunity 
favorable  to  success  (iii,  1-9;  iv,  9-12;  ix  10;  x,  10;  xi,  1-3;  xii,  1). 

Lastly,  a  feeble  atterai)t  has  sometimes  been  made  to  deduce  materialis)ii  from  some  of 
the  writer's  allusions  to  the  condition  of  the  dead  (iii,  20,  21;  iv,  2,  3;  ix,  5,  6,  10);  but 
this  too  is  a  misapplication  of  them,  as  we  abundantly  show  in  our  Commentary,  for  they 
merely  relate  to  the  bodily  condition,  and  arc  offset  by  the  distinction  made  in  some  of 
them  (iii,  21),  and  elsewhere  (xii,  7),  between  this  and  the  spirit  which  survives  for  retri- 
bution (viii,  10;  xi,  9;  xii,  14). 

The  specifications  of  erroneous  lessons  on  these  and  other  abstract  jwints  are  not  sus- 
tained by  a  candid  examination  and  comparison ;  on  the  contrary,  as  already  declared,  we 
find  the  author  eminently  sound  and  conservative  in  his  instructions,  voicing  the  general 
sentiment  of  well-informed  and  carefully  observant  humanity  throughout,  although  often 
put  in  an  e-v-ixirte  form  and  in  hyperbolical  phrase  for  the  sake  of  vividness  and  effectiveness. 

3.  Arrangement. — Irregularly  and  almost  incoherently  as  the  author  at  first  sight  seems 
to  proceed  in  his  argument,  upon  a  closer  inspection  we  find  that  he  marshals  his  materials 
in  a  most  admirable  order,  advancing  from  point  to  point  by  a  gradual  jjrogress,  until  at 
last  his  discussion  culminates  in  a  climax  of  exhortation  and  consolation.  For  the  details 
we  again  refer  to  our  "Tabular  Analysis"  and  Commentary,  purposing  hereto  mark  the 
salient  angles  only  of  his  scheme  of  disputation  and  instruction. 

First,  he  strikes  abruptly  the  key-note  of  his  thesis,  which  is,  that  all  sublunary  exjieri- 
ence  is  evanescent  (i,  2);  and  this  he  repeats  at  intervals,  in  order  to  maintain  the  uuit}^  of 
the  harmony  among  his  several  chords,  which  sweep  alternately  from  the  threnetic  basso 
of  despair  to  the  parenetic  soprano  of  hope — wails  intermingled  with  corafortings  (i,  3-11). 
His  heart  has  been  saddened  and  discouraged  by  his  personal  experience  (i,  12-ii,  11),  and  the 
disappointment  has  been  intensified  by  witnessing  the  griefs  of  his  fellow-men  (ii,  12-26); 
imtil  death — the  one  thing  certain  and  common,  but  a  surprise  after  all  and  a  seemingly  final 
catastrophe — is  awaited  as  the  still  more  mysterious  consummation  of  a  checkered  but  uu- 
explainable  life  (iii).  What  should  be  beyond,  he  dares  not  inquire;  but  feels  an  intuitive 
sus|)icion — perhajis  we  may  call  it  a  conviction — that  it  does  not  end  the  mortal's  being, 
l)ut  is  oidy  the  entrance  upon  the  grand  (Tenonement  (iv,  1-3).  The  solution  of  the  prob- 
lems of  time  is  reserved  for  eternity. 

Secondly,  he  reviews  human  society  and  history  more  calmly  and  more  deliberately, 
scrutinizing  details,  especially  instances — whether  typical  or  exceptional ;  and  he  finds  but 
one  ruling  principle  by  Avhich  to  thread  the  tangled  skein  of  earthly  existence  and  affairs, 
namely,  a  divine  superintendence,  which,  although  sovereign  and  inscrutable,  is  neverthe- 
less a  warrant  of  a  real  plot  or  ])lan  running  through  it,  and  an  assurance  of  beneficence  in 
it  and  of  a  proper  adjustment  after  it  (iv,  4-Yi).  The  result,  of  course,  as  before,  is  not  dis- 
tinctly nor  even  dimly  apprehended,  but  it  is  anticipated  on  general  groimds,  and  there  is 
at  least  a  sense  of  relief  from  total  anarchy. 

Thirdly,  a  still  closer   inspection  of  men  by  classes   is  made,  with    a  view  to  ascertain 


INTRODUCTION.  31 


the  actual  value  of  human  wisdom ;  and  the  writer  more  fully  perceives  that  it  is  competent 
for  much  practical  advantage  (vii,  1-22),  but  is  inadequate  for  a  full  solution  of  the  great 
problem  (vii,  23-viii),  and  especially  unavailable  in  the  event — death  itself  (ix) ;  hence  he 
moralizes  on  the  application  of  it  in  the  lower  as  well  as  the  higher  walks  of  social  life  (x). 
He  is  gradually  approaching  a  philosophical  resting-place  for  the  heart  rather  than  for  the 
head — an  acquiescence  of  the  will  where  reason  cannot  penetrate;  and  this  is  the  true 
induction  by  faith  in  lieu  of  sight. 

Fourthly  and   lastly,  he  assumes  more  pronouncedly  the  role  of  a  teacher,  carrvin^  out 

the  above  discovered  principle  of  contidence  in  a  benign  though  seemingly  arbitrary  Provi- 
dence, and  exhorting  to  a  generous  use  of  this  life's,  opportunities  (xi,  1-Gj,  above  all  a  dil- 
igent one  of  the  favored  season  of  youth  (xi,  7-xii,  7).  He  seems  to  look  back  over  his 
own  life,  so  promising  in  its  dawn,  but  squandered  too  much  upon  secular  enterprises  and 
expectations;  and  now  in  his  old  age  he  feels  that  it  is  too  late  to  retrieve  the  i)ast  (xii, 
8-12).  The  concluding  words  are  in  keeping  with  this  sentiment,  urging  his  reader  to 
ponder  well  the  main  lesson  thus  portrayed,  and  in  any  case  to  remember  that  piety  is  ''the 
one  thing  needful"  for  all,  as  Avell  in  time  as  for  eternity  (xii,  13,  14), 

\'I.     LITERATURE. 

The  following  chronological  list  of  commentaries  and  other  exegetical  works  specially 
on  the  Book  of  Ecclesiastes  is  believed  to  be  the  most  complete  hitherto  compiled : 

Origex  (the  eminent  church  father,  185-253),  Scholia  in  Ecdedastea  (in  Greek);  iu  Galland's  '•  Bibli- 
oiheca  Patrum,"  vol.  1;  and  elsewhere. 

DlOXYSlUS  Alexaxdrixus  (cir.  200-265),  Commentarius  in  Priacipium  Ecdesiasbx  (iu  Greek)  ;  in 
Galland's  "  Bibliotheca  Patrum,"  appendix. 

Gregory  Thaumaturgus  (of  Cappadocia.  in  the  3d  cenlury),  Metaphrasis  in  Ecclesiastea  (iu  Greek); 
iu  his  works  by  Yossius,  Leipzig.  1604,  4to,  p.  77:  also  in  Galland's  "  Bibhotheca  Patrum,"' 
Paris,  1788,  vol.  3;  also  separately  by  Andrew  Schott,  Antwerp,  1613,  4to. 

Gregory  Nyssexcs  (of  Cappadocia,  cir.  331-391),  Condones  in  Ecckmasten  (in  Greek);  iu  his  works 
by  Morell  and  Grester,  Paris,  1615-18,  1638,  vol.  1. 

Jerome,  Saixt  (the  famous  church  father  and  scholar,  340-420),  Commentarius  in  Ecdesia-<ten  ;  iu 
his  works,  often  ijrinted,  vol.  3 

AUGUSTIXE,  Saixt  (Bishop  of  Hippo,  354-430),  Covimentarius  in  Ecdesiasten;  iu  his  works,  often 
printed,  vol.  3. 

Saloxius  (Bishop  of  Geneva  iu  the  5tli  century).  Expositio  Mystira  in  Parabolas  Solomonis  et  Ecde- 
siasten;  iu  tiic  •'Bibliotheca  Maxima  Patrum,"  vol.  8. 

Olympiodorus  DiACOXUS  (a  monk  of  Alexandria,  iu  the  first  part  of  the  Cyth  cenluvy),  Enarratio  in 
Ecdesiasten  (iu  Greek),  in  the  "Bibliotheca  Maxima  Patrum."  xviii,  490;  and  elsewhere. 

Gregory  IT.,  Pope  (715-731),  Explanatio  Ecdesiastce,  Grasce  cum  Lat.  Inierprelatione  et  Commen- 
lariis;   edited  by  Morelli,  Venice,  1791,  fol. 

Alcuix,  Flaccus  (of  Yorkshire,  735-804).  Commentaria  super  Ecdesiasten;  iu  his  works,  edited  by 
Probeuius,  Ratisbon,  1777,  2  vols.,  fol.,  vol.  1. 

Rupert  Tuitiexsis  (abbot  of  Deutz,  beginning  of  the  11th  century),  In  Ecdesiasten  Commentarius;  in 
the  various  editions  of  his  works,  vol.  1. 

Hoxorius  of  Autux  (iu  the  11th  century),  Expositio  in.  Ecdesiasten  Saloi/ioiiis,  iu  the  •' Bibliotlieca 
Maxima  Patrum,"  vol.  20. 

RashbaM  (Rabbi  Samuel  ben-Meir,  cir.  1085-1155),  Commentar  zu  KoheletJt,  hy  A.  Jellinek  :  Leip- 
zig, 1855,  8vo. 

Hugo  a  St.  Yictor  (a  French  monk,  cir.  1007-lUl),  In  Ecdesiasten  Homiliie;  in  the  several  editions 
of  his  works,  vol.  1. 

MAiMONmES  (Rambam.  i.  e..  Rabbi  Moses  ben-Maimon,  1135-1204),  Tlie  Hebrew  text  and  a  Latin  Ver- 
sion of  the  Book  of  Solomiin  called  Ecclesiastes ;  with  origiiuil  notes,  etc.,  by  the  Rev.  T.  Preston; 
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BoXAVEXTCRA,  Saixt  (the  •' Seraphic  Doctor  "  ofltaly,  r221-]27-t),  Expositio  in  Ecdesiasten;  iu  the 
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Latif,  Isaac  ibx  (a  Jewish  scholar,  cir.  1280),  Perush  al  Koheldh  (in  Hebrew);  Constantinople,  with- 
out date,  8vo. 

Shirwoou,  Robert,  Xotm  in  Ecdesiasten,  with  a  Latin  version ;  Antwerp,  1523,  4io. 

Brexz,  Johaxx,  Ecclesiastes  Salomonis  cum  Commentariis.  translated  from  the  Geruiau  and  amended 
by  Gasle;  Hagenau,  1529,  4to  ;  also  iu  his  works,  vol.  4. 

OsORlO,  Jeroxymo  (a  learned  Portuguese  Roman  Catholic,  1503-1580),  Commentarius  et  Paraphrasis 
in  EccleMusten  et  Cant.;  Lyons,  1611,  8vo. 


32  ECCLESIASTES. 


Alscheich,  Moses  (rabbi  in  Palestine,  cir.  1520-1595),  Dehnrim  Tohim  (a  Hebrew  commentary  on 
Ecelesiastes) ;  Venice,  1601,  4to;  also  in  his  commeiit;iiy  on  the  5  Megilloth,  reprinted  several 
times  later. 

ZWINC4LI,  HULDREICH  (the  famous  Swiss  reformer,  1484-15:51),  Coinphmnfio  Ecdesinstji- ;  in  his 
works  of  various  editions,  vol.  2. 

Arboreus,  Jean  (a  Roman  Catholic),  Comwewtorms  m  Eccln.siaMen  et   Cant.   Canticorum  ■  Paris   1531 
1537,  1551,   fol. 

Guid.\cero,  Af;.\THO  (an  Italian  Roman  Cntholic),  Commentarms  in  Ecdesiasten ;  Paris,  1531,  1540,  4to. 

Luther,  Martin,  Eccltsiasks  Salomonis  cum  Annotatwnibus ;  Wittenberg,  1532,  8vo ;  Halle,  1536,  8vo; 

also  in  German,  by  Jonas,  "Wittenberg,  1533,  1538,  8vo :   in  Engli.sh,  London,  1573,  8vo ;  also  in 

his  works,  vol  3. 
Butzer,  Martin  (the  coadjutor  of  Luther),  Commentarius  in  Ecdesiasten ;  Strasburg,  1533,  8vo. 

John  of  Campen  (a  French  Roman  Catholic  Hebraist),  Paraphrasis  in  Ecdesiasten  (together  witli  the 

Psalms;  taken  from  the  works  of  Zwingli) ;  Paris,  1533;  Venice.  1534,  8vo,  and  elsewhere  later; 

also  in  French  and  in  English  at  different  times. 
MORINGUS,  Gerardus  (a  Roman  Catliolic),  Commentarius  in  Ecdesiasten,  partim  paraphrastice,  jiartim 

explanatione,  etc. ;  Antwerp,  1533,  8vo. 
BoRRHAUS,  Martin,  Commentarius  in  Ecdesiasten;  Basel,  1539,  1564,  fol. 
Melancthon,  Philip,  Enarratio  hrevis  Concionum  Lih-i  Solomonis,  etc. :  in  his  works,  Basel,  1541, 

vol.  2;  and  later;  separately,  Wittenberg,  1550,  8vo;  in  English,  Cambridge,  1594,  8vo. 
TiTELMAXN,  Francis  (a  Roman  Catholic),  Comnientarivs  in  Ecdesiasten ;  Paris.  1545,  1549.  1577,  1581; 

Antwerp,  1552;  Lyons,  1555,  1575,  8vo. 
Galicho,  Elisha  (rabbi   in  Palestine),  Bii^ir  al   Qoheldh  (a  'Hebrew  commentary  on    Ecelesiastes); 

Venice,  1548,  1578,  4to. 

Cajetano,  Gaetano  Tommaso  de  Vio  (the  noted  cardinal),  Commentarius  in  Ecdesiasten;  Lvons, 
1552,  fol 

Beza,  Theodore,  Ecelesiastes  Solomonis  Paruphrasi  illustratus ;  Geneva,  1558,  1588,  1598,  4to;   also 

in  German,  1599. 
Strigel,  Victorin,  Salomonis  Libri  Tres  (Proverbs,  Ecelesiastes,  and  Canticles),  recogniti  et   Argu- 

mentis  atqne  Scholiis  illustrati ;   Leipzig,  1565;   Neustadt,  1571,  8vo. 
Sforxo,  Obadiah  (an  Italian  Jew),  Biwr  Koheleth,  etc.  (in  Hebrew,  including  Canticles);   Venice.  1567, 

4to. 
Galante,  Moses  (a  Palestinian  Jew),  Kehillath  Jaakob  (a  cabalistic  commentary  on  Ecelesiastes); 

Constantinople,  1570;  Salonica,  1578;  Frankfort-on-the-Main,  1681,  4to. 
Lambert,  FraN(;ois  (the  noted  French  reformer,  better  known  as  Johannes  Serranus),  Commentarias 

in  Ecdesiasten ;  Geneva,  1570,  8vo ;  in  English  hy  John  Siockwood,  London,  1585,  8vo. 
David  de  Pojiis  (a  Jewish  scholar  of  Italy),  Koheleth  tradotto  ed  dechiaroto,  etc.  (giving  the  Hebrew 

text  with  Italian  translation  and  notes);  Venice,  1571,  8vo. 
Helding  [Sidonius],  Michael  (a  Roman  Catholic),   Commentar  im  Prediger  Solomos  (including  Prov- 
erbs);  Mayence,  1571,  fol. 
Le  Mercier,  Jean,  Commentarias  in  Ecdesiasten^  etc.  (including  also  Proverbs,  and  Canticles);   Geneva, 

1573;  Leyden,  1651,  fol. 
J.AiiSCH,  Baruch  ibn  (a  Jew  of  Cordova),   Makor  Baruk  (a  Hebiew  commentary  on  Ecelesiastes,  and 

Job);  Constantinople,  1576,  fol. 
Cartwright,  Thomas  (an    Engli.sh    Puritan,    1535-1603),    Metaphrasis  et  Honiiliai  inlibrum  Solomonis 

quiinscribitur  Ecelesiastes;  London,  1604,  4to;   Amsterdam,  1647,  and  later,  4to. 
Loanz,  Eliah    (rabbi    in  Worms,   1550-1636),   Mikluth   Yo2)hi  (a    Hebrew  commentary  on   Pk-clesi- 

astes);  Amsterdam,  1695,  4to;  Berlin,  1774,  4to. 
De  Corrano,  Antonio  (an  Italian  Protestant),  Ecelesiastes,  Paraphrasi  et  Notis  illustratus ;  London, 

1579,  1581,  8vo:  ed.  also  by  Abraham  Schuliet,  Frankfurt,  1618;   Heidelberg,  1619,  8vo. 
Mansi,  Victorino  (a  Roman  Catholic),  EqMcatio  Ecdesiastce  Solomonis;  Florence,   1580,   8vo;  Co- 
logne, 1580,  12mo. 
Lavater,  Louis  (a  Swiss  theologian),  Commentarius  in  Ecdesiasten;  Zurich,  1584,  8vo. 
GiFFORD  [Gyffard],  George,  Commentarius  in  Ecclesiasten  Salo7Honts ;  London,  1589,  8vo. 
Slangendorp,  Johan  Olano,  Commentarius  in  Ecdesiasten  Salomonis;  Copenhagen,  1590,  8vo. 
Arepol,  Samuel  (a  learned  Jew  of  Palestine),  Leb  Chakam  (a  Hebrew  commentary  on  Ecelesiastes); 

Constantinople,  1591,  4to. 

Arvivo,  Isaac  (  a  Jew  of  Salonica),  MakJdl  Koheletlt.  (a  Hebrew  philosophical  commentary  on  l>;c- 
clesiastes);  Salonica,  1597,  4to, 

Lock,  Henry,  Ecelesiastes,  otherwise  called  the  Preacher,  etc.,  a  poetical  paraphrase;  London,  1597,  fol. 

Baruch  ben-Barucii  (a  Jew  of  Salonica),  Elleh  Tokdoth  Adam  (a  double  Hebrew  commeuUiry  on 
Ecelesiastes);   Venice,  1599,  fol. 

Taytazak,  Joseph  (a  Jew  of  Salonica).  Porulh  Josi'ph  (a  Hebrew  honiiloticul  commentary  on  Ecele- 
siastes); Venice,  1599,  4to. 

Leuchter,  Heinrich,  Erklaruwj  des  Predi'jer  Salomonis ;  Frankfurt,  1603,  Kill,  4to. 


INTRODUCTION.  33 


BuoUGHTOX,  Hugh  (the  famous  Englisli  Hebraist),  A  Commentary  upon   Coheleth  or  Ecclesiasies,  etc. ; 

London,  1605,  fol. ;  also  in  liis  "  Works." 
LORIN,  Jean   (a   Roman  Catholic),   Oommeniurius    in    Ecdesiasten,  etc.;  Lyons,    1606,    4to ;   Cologne, 

1634,  fol. 
Bardin,  Pierre  (a  Roman   Catholic),  Tmtamen  in  Librum  Ecclesiaslw ;   Paris,   1609,  12mo;   also  in 

French,  Paris,  1632,  8vo ;  and  in  German,  Wolfenbiittel,  1662,  8vo. 
Fay,  Antoixe,  Gommentarius  in  Ecdesiasten ;  Geneva,  1609,  8vo. 
StraCK,   Joiianx,   Predigten   ilhf.r  den  Prediger   Solomonis ;  Cassel.    1610;  Frankfurt,    1618;  Ciithen, 

1663,  4to. 

DiRESCHE,  Jan  V.\X  den,  Ecclesiasies,  Greece  et  Latine ;  Franecker,  1612,  4to ;  also  Adnotoiiones  in 
Koheltth  sive  Ecdesiasten ;  Amsterdam,  1 634,  4to. 

Fanchez  (a  Franciscan  monk  of  Mont-Serrat),  In  Ecdesiasten  Commentarima,  cum  Concordia  Vulg. 
Ed.  et  Heb.  Textus,  etc. ;  Barcinova,  1619,  sm.  4to. 

De  Pineda,  Juan  (a  Franciscan  monk  of  Spain),  Gommentarius  in  Ecdesiasten;  Antwerp,  1620,  folio. 

Ferdinando,  Giov'anno  (an  Italian  Roman  Catholic),  Gommentariiis  in  Librum.  Ecclesiastoe,  etc.  ;  Rome, 
1621,  folio. 

Granger,  Thomas,  A  familiar  Exposition  or  Commentary  on  Ecclesiasies,  etc.;   London,  1621,  4to. 

Egard,  Paul,  Solomon  Ecdesiastes,  logice,  mystice,  practice  ot  parapln-astice  expositus,  etc. ;  Ham- 
burg, 1622,  4to. 

Amama,  Sixten  (a  Dutch  Protestant),  JVolce  in  Ecdesiasten  ;  in  his  "  Antibarbarus  Biblicus,"  Frank- 
furt, 1628,  4to:  also  in  the  "  Critici  Sacri." 

Pemble,  Willi  Ajr,  The  Book  of  Ecclesiasies  Explained,  etc.;  London,  1628,  4to  ;  also  in  his  "Works," 
p.  281. 

Dieterich,  Coxrad,    Ecclesiasies   in   Predigten    erldilrt   und  uusyeleyt ;   Ulm,  1633,  1654;    Xuremberg, 

1664,  fol. 

Warenfels,  Jakob,  Homilice  in  Ecdesiasten ;  Hamberg,  1633;  Basel,  1646,  4to. 

Guillebert,  Nicolas  (a  Roman  Catholic),  Paraphrasis  in  Ecdesiasten;  Paris,  1635,  1642,  8vo. 

Jexxin,  Michael  (Dr.  in  divinity  and  rector  of  St.  Martin's,  Ludgate),  Commentary  upon  the  Whole 
Book  of  Ecdesiastes  or  the  Preacher,  wherein,  etc. ;  London,  1639,  small  fol. 

Maldoxatus,  Johanxes  (a  French  Roman  Catholic),  la  Ecdesiasten;  iu  his  "  Commentarii  in  pnc- 
cipuos  libros  Yet.  Test. ;  "  Paris,  1643,  fol.,  p.  147. 

De  Groot,  Hugo,  In  Ecdesiasten;  in  his  "'  Adnotationes  ad  Vetus  Testamentum;"  Paris,  1644,  3  vols. 
fol. ;  also  in  various  forms  later. 

Jaxsen,  Cornelius  (the  leader  of  the  Jansenist  Catholics),  Analecia  in  Proverbia,  Ecdesiasten,  etc.; 
Louvain,  1644,  1673,  4to. 

Quarles,  John  (not  the  author  of  the  "  Emblems  "),  Solomon's  Recantation,  etc.,  a  poetical  para- 
phrase of  Ecdesiastes;   London,  1644,  4to. 

Reynolds,  Edward  (Bishop  of  'Soxw'xch),  Annotations  on  Ecdesiastes;  in  the  "  Assembly's  Anno- 
tations; "  London,  1645,  1651,  1657,  1669,  8vo,  vol.  4;  also  by  Washburn,  London,  1811,  8vo. 

Geier,  Martin,  In  Solomonis  Peffis  Israel  EcdesicLsten  Commenta^-ius ;  Leipzig,  1647,  and  later,  4to. 

Trapp,  John  (pastor  of  Weston-upon-Avon),  ^-1  Commentary  or  Exposition  upon  Ecdesiastes  or  the 
Preacher;  Loudon,  1650,  small  4to ;  also  with  Psalms,  Proverbs,  and  Canticles,  1656, 1660,  1672,  fol. 

ilERCER,  Johann,  Commentarii  in  Ecdesiasten  (including  also  Job,  Proverbs,  and  Canticles) ;  Am- 
sterdam, 1651,  fol. 

Le  Brun,  L.,  Ecdesiastes  Solomonis  poetice  explicatus ;  Paris,  1653,  ISmo. 

Mayer.  John  (D.D.),  A  Commentary  tipon,  the  Holy  Writings  of  Job,  David,  und  Solomon  ;  London, 
1653,  4to. 

Mercado,  Moses  de  (a  Dutch  Jew),  Perush  Koheleth,  etc.  (including  the  Psalms  also);  (a  Heb.  com- 
mentary) published  after  his  death  by  his  son,  Amsterdam,  1653,  4to. 

Cotton,  John  (the  Puritan  divine),  A  Brief  Exposition  of  Ecdesiastes,  with  practical  observations; 
London,  1654,  8vo;  reprinted  by  James  Nichols,  Edinburgh,  1868,  4to. 

GoRSE  Pierre  (Roman  Catholic),  Explication  de  VEcdesiastc  (including  also  Wisdom  and  Ecclcsiasli- 
cus);   Paris,  1655,  3  vols.,  12mo. 

Leigh,  Edward,  Annotations  on  the  Five  Poetical  Books  of  the  Old  Testament  (Jol),  Psalms,  Proverbs, 
Ecdesiastes,  and  Canticles);  London,  1657,  fol. 

CocCEius,  John,  Gommenta.rii  in  Libros  Solomonis;  Amsterdam,  1658,  4to;  also  in  his  works,  Amster- 
dam, 1675,  8  vols.,  fol.,  vol.  8  ;  and  later. 

Jackson,  .Arthur,  Annotations  xipon  the  Fire  Books,  etc.  (Job,  Psalms,  Proverbs,  Ecdesiastes,  and 
Canticles);  London,  1658,  4to. 

Tarex'^,  August,  GemmiK  Solomonis,  iu  difficiliora  explicatio,  etc. ;   Rostock,  1659,  4to. 

Samuel  hak-Koken  of  Pisa  (a  learned  Jew  of  Lusitano,  Italy),  Tsnophnath  Paonedch  (a  Hebrew  Com- 
mentary on  Job  and  Ecdesiastes);  Venice,  1661,  4to. 

Smith,  John  (M.D.),  The  Portrait  of  Old  Age,  etc.  (an  anatomical  treatise  on  Kccles.  xii,  1-6);  Lon- 
don, 1666,  8vo  ;    1676,  1752,  12mo. 


34  ECCLESIASTES. 


Calov,  Abraham,  In  Ecclesiasten ;  in  his  "Biblia  Testamenti  Veteris  illustrata;  "  Fraukfort-on-Maiu 
1672,  1676,  fol.,  vols.  2;  and  later.  ' 

Anonymous,  Exposition  of  Ecdesiastes  or  tlte  Preacher ;  London,  1680,  4to. 

Patrick,  Symox.  A  Paraphrase  upon  the  Book  of  Ecdesiastes  and  the  Song  of  Solomon,  etc.;  Loudon 
1685,  8vo  ;  afterward  combined  with  his  other  commentaries  in  various  editions. 

Schmidt,  Sebastian,  Commentarius  in  lihrum  Solomonis  regis  Koheleth,  etc. ;  Strasburg,  1691,  1704 
1709,  4to. 

BossuET,  Jacques  Benigne  (the  famous  Roman  Catholic  preacher),  Lihri  Solomonis  (Proverbs,  and 

Canticles),  cum  notis;   Paris,  1693,  Svo;  also  in  his  "Works." 
A  Lapide,  Cornelius  (a   Flemish  Jesuit),  Commentarius   in   Ecdesiaslen,  etc.;   Antwerp,  1694,  fol., 

and  later. 

NiSBET,  Alexander,  An  Exposition,  vith  Practical  Observations,  upon  the  Book  of  Ecdesiastes ;  Edin- 
burgh, 1694,  4to. 
Smith,  John,  Ecdesiastes  Solomonis  (a  commentarj-  in  Dutch);  Amsterdam,  1699-1704,  2  vols.,  4to. 
Yeard,  Francis  (dean  of  Aclmory),  ^1  Paraphrase  upon  Ecdesiastes,  etc.  ;  London.  1701,  Svo. 
Du  Hamel,  Jean  Baptists  (a  French  Roman  Catholic),  Salomonis  Libri  III.  cum  Aimofationibus  ■ 

Roueu,  1703,  fol. ;   Paris,  1703,  12mo. 
Seebach,  Christopii,  Erkldrung  des  Predigers  Solomonis;  Halle,  1705,  Svo. 
TiETZMANN,  Heixrich,  ErMwrwig  des  Predigers  Solomo  (sermons);  Nuremberg,  1705,  4to. 
David  ben  Aaron  (a  Jewish  printer),  Perush  Koheleth  (a  Hebrew  commentary);  Prague,  1798   4t(). 
Mel,  Conrad,  Prediger  Salomonis  erkldrt  (in  sermons);  Frankfurt,  1711,  4to. 
Marti  ANA  Y,  Jean,  Commentaire  sur  T  Ecclesiaste,  avec  des  Reflexions;   Paris,  1715,  12mo. 
Zierold,  Johan  "Wilhelm,  Per  Prediger  Salomo,  aus  der  Bedeutung  der  Buchstaben,  etc  •   Leipzii'- 

1715,  4to.  °' 

Van  der  Hardt,  Herman,  Schediasma  de  lih-o  Coheleth  :  Helmstadt,  1716,  Svo. 
Rambach.  Johann  Jakob,  Adnotationes  in  Ecclesiasten.;   in  Michaelis's  "  Uberiores  Adnotationes •  " 

Halle,  1720,  Svo,  vol.  2.  ' 

GuDE,  GoTTLOB  Friedrich,  Pe  Sensu  07-aculi  Solomonis  (Eccles.  v,  7);  Leipzig,  1723,  4to. 
Wachter,    Georg,    Per    Predi(/er    Salomo    neu    ilhersetzt    mi.t    kurtzen    Anmerkungen;    Menimino-en 

1723,  4to. 
Francke,  Johann   Friedrich,  Comntentarins  in  Ecclesiasten,   in   his   "Systema   Ethices  Diunut; ;  " 

Brandenburg,  1724,  4Lo. 
Wells,  Edward  (Dr.),  An  Help  for  the  More  Easy  and  Clear  Understanding  of  the  Holy  Scriptm-es; 

O.xford,  1727,  vol.  3  (Job,  Psalms,  Proverbs,  Ecdesiastes.  and  Canticles). 
Woken,  Friedrich,  De  Magistrorum  Colleciione  (Eccles.  xii,  11);  Wittenberg,  1727,  4to. 
Hardouin,  Jean  (Roman  Catholic),  Paraphrase  de  V Ecdesiaste,  avec  des  Remarques;  Paris,  1 729,  1 2nu>. 

WoLLE,  Christoph,  Kurze  Auslegung  des  Predigers  Solomo,  ans  der  heilige  grundsprache  aufs  none 

iibersetzt,  etc. ;  Leipzig,  1729,  Svo. 
Le  Clerc,  Jean,  Veteris   Testamenti  Libri  Hayigrapjhi  (Job   to   Canticles),  cum   Commentario  philo- 

logico,  etc. ;  Amsterdam,   1731,  fol. 
Bauer,  Christian  Friedrich,  Erlixuterer  Gundtext  vom  Prediger  Solomo,  etc. ;  Leipzig,  1732,  4to. 
Hanssen,  Peter,  Betraddungen  iiher  den  Prediger  Salomo,  etc. ;  Liibeck,  1734,  1744,  4to. 
Zeyss,  Philipp  Christoph,  Exegetisdie  Einleituug  (on  Proverbs,  Ecdesiastes,  and  Canticles);  Zulli- 

cliau,  1735,  4to. 
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published  after  his  death  h\  Daniel  Gerdes;   Groningen,  1741,  4to. 

Starke,  Christoph,  Erkldrung,  Anmerkuiigen,  etc.,  edited  bv  his  son  Georg ;   Leipzig  and  Halle. 

1741,  1768,  4to;  being  vol.  4  of  the  "Synopsis  Bibliothecaj  Exegeticge  in  Yet.  Testam.,"  issued  in 

the  same  connection;  also  Berlin.  1 865-1868. 
Biedermann,  Johann    Georg.  De  Summo  Bono,  ex  sententia  Solomonis   Coheleth  (v,  8);    Frevburg, 

1749,  4to. 
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1751  ;  Bremen,  1762,  Svo. 
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1753,  Svo. 
Meintel,  Conrad   Stephan,  Ohservationes  philologico-pihilosophicce  in  Ecclesiasten  (on  i,  1-7);    Ph'lau- 

gen,  1754,  4to. 
Briegleb,  Johann   Yalerin,   Utrum   Solomo    (Eccles.  vii,  2)   diem  hominis    uatalem    ivcuset;    Jena, 

1756,  4to. 
De  Sacy,  Antoine  Isaac  Silvestre  (the  learned  French  Orientalist,  a  Roman  Catholic,  1758-1838), 

L^ Ecdesiaste ;  in  liis  "  Sainte  Bible,"  vol.  14. 


INTRODUCTION.  .  35 


Herrnbauer,  JoiiAXX  Christoph,  Quo  sensu  Solomo  diem  mortis  diei  nativitatis  prixferat  (Eccles. 
vii,  2);  Erlaugeu,  1759,  4to. 

Anonymous,  Uhersdzung  vom  Prediger  Salomons,  mit  Anmerkungen ;  Halle,  17()0,  8vo. 
Desvceux,  a.  Y.,  a  Philosophical  and  Critical  Essaij  on  Eccksiastes ;  with  an  analytical  paraphrase 
and  a  new  version,  etc. ;  London,  1760,  4to;  also  in  German,  Halle,  1764,  4to. 

Peters.  Charles,  Accormt  of  the  Book  of  Eccksiastes;  in  Appendix  to  his  "  Critical  Discussion  on 
the  Book  of  Job,"  London,  1760,  8vo. 

Carmeli,  Michel  Axgelo  (an  Italian  monk),  Spierjamento  del  Eccksiasie ;  Venice,  17G5,  8vo. 

JuDETXES,  Chajim,  Shenoth  Chayim  (a  Hebrew  commentarj-  on  Canticles  and  Ecclesiastes) ;  Am- 
sterdam, 1765,  4to. 

Anoxyjious,  Cohekth,  a  poem,  etc.;  London,  1768,  4to. 

Brodick,  (a  Lisbon  merchant),  Cohekth,  or  the  Payed  Preacher ;  a  poetical  paraphrase  of  Eccle- 
siastes;  London,  1768,  4to;  Salop,  1824,  8vo. 

ScnuLZE,  JoHAXN  Leoxhard,  Sensus  loci  difficiUimi  Coheleih  (xVi,  1-5);  Halle,  1763,  4to. 

Ebert,  Eusebius  T.,  Imago  senis  Salomonei  (Eccles.  xii);  Leipzig,  1770,  4to. 

Mendelssohn,  Moses  (rabbi  in  Berlin),  Pas  Buck  KoheM,  with  a  Hebrew  commentary  hj  tlio 
author,  a  German  translation  by  D.  Friedliinder,  and  a  glossary  by  I.  Lowe;  Berlin,  1770,  Svo; 
and  later  in  various  forms,  cspeciall}''  a  Translation  with  notes  bv  Theodore  Preston;  London, 
1845,  Svo. 

AxoNYJious,  Traduction  de  V Ecclesiaste^  avec  des  Notes;  Paris,  1771,  Svo. 

Louis  de  Poix,  Jerome  d'Arras,  and  Skraphin  de  Paris  (three   Capuchin  monks),  VEcelesiaste  da 

Salomon,  traduit  en  Latin  et  en  Francois,  avec  des  Notes,  etc.  ;  Paris,  1771,  ]2ino. 
Moldexhauer,  Johaxn  IIeixrich,  Per  Prediger  Solomonis  iihersetzt  und  erliitdert ;  Leipzig,  1772, 

Svo. 
Kleuker,  Johaxn  Friedricii,  Salomonishe   Schriften;  lirst  part,  embracing  Ecclesiastes;    Leipzig, 

1777,  Svo. 
Jacobi,   Johaxn  Friedricii,  Salomo''s  Prediqerhuclt,  von  scincn  Torwiirfen  gerettet;    Zclle,   1779, 

Svo. 
Struexsee,  Christoph  Gottfried,  Uthersetnmg  des  Prediger  Sidomd's;  Ilalberstadt,  1780,  Svo. 
ZlXCK,  Yictorin,    Commentarius   'm    ires   Uhros    Scdoinouis  (Proverbs,   Ecclesiastes,  and    Canticles); 

Augsburg,  1780,  4to. 
Greenway,  Stephen,  Ecclesiastes  in  three  parts;  a  new  translation   with  a  paraphrase;  to  which  is 

added  a  new  translation  of  other  passages  of  Scripture,  with  Notes  and  reflections;  London, 

1781,  Svo. 
Frankel,  Moses,  Biurim  hedihrey  Koheleth  (a  Hebrew  commentarv  written  in  1783);  Dessau  [ISOO], 

8vo. 
DoDERLEIN,  Johann  Christoph,  Solo/noiis  Prediger  und  IIohes-Licd,  neu  nbersetzt  mit  kurzen  erl.'Lu- 

ternden  Anmerkungen;  Jena,  1784,  1792,  Svo. 

Levisox,  Mordecai  G.,    Tokachath  JleguUah  (a,  llehrGw  philosophical  commentary  on  Ecclesiastes); 

Hamburg,  1784,  Svo. 
Tan  der  Palm,  J.  H.,  Ecclesiastes  philolog ice  et  critice  illustratus ;  Loyden,  1784,  Svo. 
SCHLEUSNER,  JoHANN  Friedrich,  Auctariuni  Jnterpi-etatlonis  Ecclesiastce  (on  ii,  2,  .''>,  25  ;  iv,  5,  l."?-16; 

V,  8;  vi,  5);  Gottingen,  1785,  4to. 
SpOHN,  Gottlieb  Leberecht,  Der  Prediger  Salomo,  aus  dem  hebriiischen  aii/s  neu  iihersetzt  und  mit 

kritischen  Anmerkungen  ;  Leipzig,  1785,  Svo. 
Neunhofer,    Johaxn    Friedricii,  To-such    einer    gemeinniitzigen    Uehersetzung   des   Predigerhuches ; 

Weissenfels,  1786,  Svo. 
Anonymous,  Ecclesiastes,  in  three piarts,  a  now  translation  with  a  paraphrase;  London,  1787,  Svo.. 
Friedlander,    David,   Der   Prediger   aus   den   Ileh.,  nebst   cinen   Abhandlung,  etc. ;    Berlin,  1788, 

Svo. 
Lowe,  Joseph  (professor  in  Breslau\  Das  Buch  Kohekh  (Hebrew),  Notes  by  him  and  a  German  trans- 
lation by  David  Friedlander;  Berlin,  1788,  Svo. 
Dathe,  Johann  August,  Latimcs  Vcrsio  Xoiis  illustratus  (Job,  Proverbs,  Ecclesiastes,  and  Canticles); 

Halle,  1789,  6  vols.,  Svo. 
Paulus,  Heixrich  Eberhard  Gottlof,,  Claris  iiher  den  Prediger;  Jena,  1790,  Svo. 
DiXDORF,  Gottlieb  Lmjianuel,  Qwnnodo  Nomen  Koheldh  Salomonl  trihuatur ;  Leipzig,  1791,  4to. 
Hodgson,  Bernvrd  (LL.D.,  principal  of  Hereford  College),  Ecclesiastes:  a  new  Translation   from  the 

Original  Hebrew  ;  Oxford,  1791,  4to. 
Seiler,  Georg  Friedrich,  Der  Prediger,  etc. ;   Erlangen,   1791,    Svo;  being  part  of  lus  "Biblislio 

Erbauungsbuch,"  17  vols. 
Boaretti,  Francisco,  L'Ecclesinste  di  Solomo vulgarizzato,  etc.;  Tenice,  1792,  Svo. 
Bode,  Christoph  August,  Erklurende  Urnschreihung  des  sogennanten  Predigerhuches  Solomo's;  Qned- 

linburg,  1792,  Svo. 
Bonnet,  G.,  Yerkloaring  van  Soloynotiis  Prediger;  L'treeht,  1792,  Svo. 


36  ECCLESIASTES. 


ZiRKKL,  GregoR  (Roman  Catholic),  Der  Predvjer  Salomon,  liberpctzt  \\m\  erkliirt ;    also  Untersuchnn- 

gen   Uher  den  Prediger,  uebst  kritischen  iind  philologischen  Bemerkunsren;   both  Wiirtzburg, 

1792,  8vo. 
Pfannkuche,  Heinricii  Friedricii,  Exercitationes  in  Ecclesiaske  Soloinoai  vnljo  irilndi   locum  vexa- 

tissimum  {\\,  7-xii,  7);  Gottingen,  1794,  8vo. 
Schmidt,  Joii.vxN  Erxst  Christian,  Solomo's  Prediger^  oder  Kohdeili's  Lehren,  etc.;  Gicssen,  1794, 

8vo;  also  his  observations   ou   particular  passatjcs    in   Staudlin's   "  Giittinger  Biljliothek,"   iii, 

1G22,  sq. 
G^VAB,  JOHAXN  Friedricii,  Beitruge  Zur   ErWdnuig    des    Uohenlieds,  Koheleth's  nud  der  Elagelieder ; 

Tiibingen,  1795,  8vo. 
Dereser,  Thadaus  Anton  (a  Gorman    Roman  Catholic),  translation  and  exegesis  of  Ecclesiastos  in 

Bretano's  Bihelwerk;  Frankfurt,  1797-1832,  8vo. 
Nachtigall,  Joiiann  Karl  Christopii,   Koheleth,   oder   die    Yersammlung  der  TFmew,  etc. ;  Ilalle, 

1798-9,  2  vols.,  8vo. 
Bergst,  Bernhard  Hermann,  Enhonrf  des  Predigers   Solomons;   in    Eiclihorn's    "Bibliotheca,"  x, 

955-84.     Also  his  Per  Prediger  Salomo  deutsch  bearheitet,  etc. ;   Hamburg,  1799,  8vo. 

Meyer,  Johann  Heinrich,  Commentaria  Exegetica  (on  Eccles.  xi,  1-G);  Heilbronn,  1803,  Svo. 
Middeldorp,  Herman,  Sgmholce  exegetico-criticce  ad  lihrum  Ecclesiashe ;  Frankfurt,  1811,  4to. 
Katzenelnbogen,  Abraham,  Birlcaih  Abraham  (a  Hebrew  ethical  commentary  on  Ecclesiastes) ; 

Warsaw,  1815,  4to. 
Kelle,  Carl  G.,  Pie  Salomonische  Schriften  (Proverbs,  Ecclesiastes,  and  Canticles),  etc. ;    Freiburg, 

1815,  Svo. 
Hartmann,  August  Tiieodor,  Linguisfisch  Eirdeitung  in  das  Puch  Koheleth;  in  Winer's  "Zeitschrift," 

i,  pp.  29-71;  also  incorporated  into  his  general  work  on  the  Old  Testament;  Bremen,  1818,  8vo, 

Umbreit,  Friedrich  Wilhelji  Karl,  Pas  Buck  "  TFor/'e  Kohe(eih\%"  Behandelt,  etc.;  Gotha,  1818, 
Svo.  Also  Koheleth  Scepticiis  de  surnmo  bono;  Gottingen,  1820,  Svo.  Also  Bdrachtungen  des 
Predigers  Salomo,  etc.;  Hamburg  and  Gotha,  1849,  8vo.  Also  Per  Prediger  nnd  das  Holtelied; 
in  vol.  4  of  his  "Dichterischen  Selirifte  des  A.  B. ;  "  Stnttgard,  1856-8,  4' vols.,  Svo.  Also  Pie 
Einheit  des  Buches  Koheletli,  in  the  "  Studien  und  Kritiken,"'  1857,  1-56. 

WiNZER,  Julius  Friedrich,  Commenfationes  HI.  in  Cohdelh  (xi,  9);  Leipzig,  1818,  sq.,  3  vols.,  Svo. 

Wardlaw,  Ralph  (D.D.),  Lectures  on  the  Book   of  Ecclesiastes ;  2  vols.,  London  and  Glasgow,  1821. 

Svo;  1838,  12mo;   1869,  Svo;   Philadelphia,  18GS,  Svo. 
Holden,  George,  An  Attempt  to  Illustrate  the  Book  of  Ecclesiastes ;  London,  1S22,  Svo. 
Kaiser,  Gottlieb  Piiilipp  Christian,  Koheleth,  das  Collectivum  der  Pavidischen  Konige,  etc. ;   P>rlau- 

gen,  1823,  Svo. 
Anonymous,  Per  Prediger  Solo mo's  ilbersetzf  und  erlilutert;  Stnttgard,  1827,  Svo. 
Henzi,  Rudolph,  Lihri  Ecclesiastceargumentihrevis  Adumhratio  ;  Dorpat,  1827,  Svo. 
Salzmann,  Hermann  Wilhelm,  Pie  SprHche  Solomo's  und  der  Prediger^  iibersetzt,  etc. ;   Dortmund, 

1828,  Svo. 
RoSENMtLLER,  Ernst  Friedricii  Cakl,  III  Ecclcsiasten ;  Leipzig,  1830,  Svo;  in  his   "Scholia  in  Yet. 

Test.,"  vol.  9. 
Heinejiann,  Moses  (the  famous  Jewisli  scholar),  Uhersetzung  des  K<>heMh{\\i{\\  a  grannnatico-exeget- 

ical  Comnientar}-) ;  Berlin,  1831,  Svo. 
Koster,  Friedricii  Eurchard,  Pas  Buck  Hioh  und  der  Prediger  Solomo's  ;  Schleswig,  1831,  Svo. 
Dukes,  Leopold  (rabbi  in  Paris),  T)-aduction  ef  Notes  (on  Ecclesiastes) ;  in  Cohen's  French  Bible  with 

annotations;  Paris,  1832—48,  Svo;  vol  16. 
EwALD,  Georg  Heinrich  August,   Sprikhe   Solomons  und  Koheleth,  in   vol.   4   of  his   "  Poetischen 

Biicher  des  Alton  Bundes;  "  Gottingen,  1835-9,  Svo;   3d  ed.  1868  ;   in  English,  Loudon,  1880,  sq. 

Knobel,  August,   Commentar  iiher  das  BucJi  Koheleth;  Leipzig,  1836,  Svo. 

Auerbach,  S.  IL  (rabbi  in  Posen),  Sepher  Qoheleih,  etc.  (a  new  Germ.an  translation  with  a  Hebrew 

commentary);   Breslau,  1837,  Svo. 
Herzfeld,  Levi  (rabbi  in  Brunswick),  CoheleiJi  iibersetzt  mid  erlilutert;  Brunswick,  1838,  Svo. 
Nordiieimer,  Isaac  (Dr.,  of  New  York),  The  Philosophy  of  Ecclesiastes;   in  the  "  American  liiljlical 

Repository,"  1S3S,  p.  197,  6y;. 
PhilippSON,  LudaviG  (rabbi    in  Magdeburg),  a  translati.)n    and    notes,    in  ]iis  "  Tsraclitischo  Bibel;  " 

Leipzig,  1839-56,  Svo,  vol.  3. 
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Preston,  Theodore,  Ecclesiastes  (Hebrew  text,  Latin  version,  original  notes,  and  a  translation  of  Men- 

delssohn's  Commentar}-);  London,  1845,  Svo. 
Gordon,  J.  E.,  Ilhistrations  of  Ecclesiastes  (36  plates);  London,  1846,  4to. 
NoYES,  George  R.  (professor  in  Harvard  University).  A  Neiu  Translation  of  the  Proverbs.  Ecclesiastes, 

and  the  Canticles,  with  Introduction  and  Notes;  Boston  and  London,  1846,  3d  ed.  18()7,  Svo. 
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zum  A.  T. ;  "  Leipzig,  1847,  Svo. 


INTRODUCTION.  37 


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8vo,  vol.  1. 
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Gram.  Hist.  Crit.  in  Vet.  Test;  "  Leipzig,  1848,  vol.  4. 
Jones,  Owen,  The  Book  of  Ecclesiastes  Illustrated;  London,  1849;  1851,  8vo. 

Keil.  August  Carl  Friedrich,  an  Introduction;  in  the  continuation  of  Hiivernick's  "Handbuch  der 

liist-crit.  Einleitung  in  das  Alte  Test. ;  "  Erlangen,  1849,  8vo. 
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1850. 
Hamilton,  James  (D.D.,  F.L.S.).  The  Royal  Preacher :  Lectures  on  Ecclesiastes;  London,  1851,  12mo  • 

1854,  16rao;  New  York,  1857,  16mo. 
Stuart,  Moses  (professor  at  Audover,  Mass.),  A  Commentary  on  Ecclesiastes:  New  York.  1851,  12rao; 

Andover,  1862. 
RiGGS,  Elias,  Did  Solcmon  Write  Ecclesiastes?  in  tlie  "Princeton  Review,"  1852,  p.  79,  sq. 
Bernstein,  Heinrich  G.,  QiMVstiones  nonnullce  Eoheletliance ;  Breslau,  1854,  8vo. 
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Elster,  Ernst,  Commentar  liber  den  Prediyer  Salomo;  Gottingen,  1855,  Svo. 
Macdonald,  James  M.  (D.D.,  of  Princeton,  N.  J.),    The  Book  of  Ecclesiastes  Explained;  New  York, 

1856,  12mo. 
Morgan.  Aaron  Augustus  (Rev.  M.  A.,  St.  John's  College,  Cambridge,  etc.),  Koheleih :  the  Boole  of 

Solomon,  called  Ecclesiastes,  or  the  Preacher,  metrically  paraphrased  and  accompanied  ■with  an 

analysis  of  the  argument,  etc. :  London,  1856,  small  folio. 
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Erklarung,  etc. ;  Schaffhausen,  1856,  Svo. 
Wangemann,  Friedrich  Theodor.  Der  Prediyer  Solomonis,  nach  Inlialt  uud  Zusammenhang  prak- 

tisch  angelegt;  Berlin,  1856,  Svo. 
Weiss,  Benjamin  (a  Scotch  missionary  to  the  Jews),  JVeio  Translation  and  Exposition  of  tlie  Book  of 

Ecclesiastes,  with  critical  notes  on  the  Hebrew  text;  Dundee,  1856,  12mo. 
Green,  William  Henry,  Scop>e  and  Plan  of  Ecclesiastes;  in  ihe  "  Princeton  Review,"  1857,  p.  419,  sq. 
Plungian,  Moses,  Kerem  Lishlomoh  (a  Hebrew  commentary);  Wilna,  1857,  Svo. 
Rosenthal,  Nathan  (a  learned  Jew),  Jleyillath  Qoheleth  (Hebrew  text,  with  a  German  translation  and 

a  Hebrew  commentary);  Prague,  1858,  Svo. 
Vaihinger,  J.  G.,  Der  Prediyer  U7id  das  Hohelied  (translated  according  to  the  rhythm  of  the  original 

text  and  annotated);   Stuttgard,  1858,  Svo;    also  an  article  on  the  structure  and  analysis  of 

Ecclesiastes  in  the  "  Tlieologische  Studien  uud  Kritiken,"  Leipzig,  1848;  the  latter  tran.slated  in 

the  "Meth.  Quarterly  Review,"  April  and  July,  1849. 
Buchanan,  Robert  (D.D.),  The  Book  of  Ecclesiastes:  its  Meaning  and  Lessons;  Loudon,  1859,  12mo. 
Hengstenberg,  Ernst  Wilhelm.  Der  Prediyer  Salomo  Ausyelegt;  Berlin,  1859,  Svo;   translated  in 

Clark's  "Theological  Library,"  Edinburgh,  1860,  Svo;  reprinted,  Philadelphia,  1860,  Svo. 
Mylne,  George  W.,  Ecclesiastes  or  Lessons  for  Christian's  Daily  Walk;    London,  1859,  12mo. 
Bohl,  E.,  De  Aramaismis  libri  Koheleth;  Erlangen,  1860,  Svo. 
Bridges,   Charles  (rector   of  Hinton  Martell,   Dorset),  An  Exposition  of  the  Book  of  Ecclesiastes ; 

London,  1860,  12mo. 
Hahn,  Heinrich  August,  Commentar  iiher  das  Prediyerhuch  Solomo's;  Leipzig,  1860,  Svo. 
LuzzATTO,  Samuel  David,  (Jewish  professor  in  Padua),  Oznar  Kechmad,  an  essay  introductory  to  an 

unpublished  commentary  on  Ecclesiastes;  in  Blumenfeld's  "Briefe  uud  Abhandluugen  Jiidischer 

Literatur  YertrefEend;"  Vienna,  1860. 
Ginsburg,    Christian  D.,    Coheleth,   commonly   called  the  Book  of  Ecclesiastes,  translated  from  the 

Hebrew,  with  a  commentary  historical  and  critical;  London,  1861,  Svo. 
Kleinert,    Hugo    AVilhelm    Paulus,    Der    Prediyer    Solomo,    iibersetzt   mit    Bemerkungen,   etc., 

(a  gymnasial  thesis);  Berlin,  1864,  Svo. 
DiEDRiCH,  JoHANN,  Die  Solomonischen  Srhrifte  Kurz  Amyeleyt ;   Neu-Ruppin,  1865,  Svo. 
Young,  Loyal  (D.D.,  pastor  of  the  Presbyterian  Church  of  Butler,  Pa.),  A  Commentary  on  the  Book 

of  Ecclesiastes,  with  Introductory  Noies  by  the  Rev.  A.  T.  McGill,  D.D.,  professor  in  Princeton 

Theological  Seminary,  and  the  Rev.  M.  W.  Jocobus,  D.D.,  professor  in  the  Western  Tlieologicul 

Seminary,  Pa.;  Philadelphia,  1865,  Svo. 
AVoRDSWORTH,  CHRISTOPHER  (then  archdcacon  of  Westminster),  Ecclesiastes,  with  Notes  and  an  Intro- 
duction ;  London,  1865,  Svo,  and  later;  being  volume  4  of  his  "Holy  Bible  with  Notes,"  etc., 

embracing  Psalms  to  Solomon's  Song. 
Cox,  Samuel  (D.D.),  Ecpository  Lectures  on  the  Book  Ecclesiastes,  etc. ;  London,  1867,  Svo.     Also  The 

Book  of  Ecclesiastes,  a  new  translation,  with  explanatoiy  lectures,  etc.,  in  the  "  The  Expositor's 

Bible;"  New  York,  1891,  12mo. 

ZoCKLER,  Otto,  Der  Prediyer,  theologisch-homiletisch  bearbeitet  (including  Canticles),  in  Lange's 
"Bibelwerk:"  Bielefeld  and  Leipzig,  1868;  American  edition  by  Professor  Tayler  Lewis,  in 
Schaff's  series.  New  York  and  Edinburgh,  1872,  Svo, 


3S  ECCLESIASTES. 


CowLES,  Hexry,  Prov<:rbs,  Ecdesiastts,  and  the  Sony  "f  Solomon,  with  Notts,  critical,  explauaton-,  and 
practical,  etc.;  New  York,  1870,  12mo. 

Bexnet,  J.,  Studies  in  Ecdesiastes ;  London,  1871,  8va 

Gratz,  G.,  Der  Solomonische  PredUjer  iihersetzt  und  Kritisch  erliiutert;  Leipzig,  1871,  8vo. 

Janicks,  G.,  Animadversiones  in  versiontm  Syriacum  lihri  Kolideth  (including  also  Rnlli):  Breslan, 
1871,  8vo. 

Tyler,  Thomas,  Some  Neiu  Evidence  as  to  the  Date  of  Ecdesiastes ;  London,  1872,  8vo.  Also  Ecde- 
siastes; a  contribution  to  its  interpretation,  etc.;  London,  1874,  8vo. 

Dale,  Thomas  Pelham,  A  Commentary  on  Ecdesiastes;  London,  1873,  8vo. 

Lloyd,  John,  Analysis  of  the  Book  of  Ecdesiastes,  with  Notes;  London,  1874,  4to. 

Proby,  AVilliam  H.  B.,  Ecdesiastes  for  English  Headers;  London,  1874,  12mo. 

Taylor,  C,  The  Dirge  of  Coheleth  (xii),  discussed  and  interpreted;  London,  1874,  12mo. 

Bloch,  Johann  S.,  Ursprung  und  Entstehung  zeit  des  Baches  Eohelet ;  Bamberg,  1875,  8vo. 

Delitzsch,  Fraxz,  Biblisch  Connnentar  iiher  den  Prediger  Salomons  (including  C;inticles),  in  Keil  and 
Delitzscli's  series  on  the  Old  Testament;  Leipzig,  1875,  8vo;  translated  by  M..  G.  Easton,  in 
Clark's  ''Foreign  Evangelical  Librarj',"  Edinburgh,  1877,  8vo. 

Leale,  Thomas  11.,  Ilomiletical  Commentary  on  Ecdesiastes ;  London,  1877,  8vo. 

Bullock,  "William  T.,  Commentary  and  Critical  Xotes  on  Ecdesiastes,  in  the  "  Speaker's  Commentary ;" 
London  and  Xew  York,  1878,  8vo. 

Veitii,  J.  E.,  Kohelet  U7id  UoJieslied  iihersetzt  und  €7-J:Uirt ;  Vienna,  1878,  8vo. 

Derexboukg,  Jeax,  Notes detachees  sur  V Ecdesiaste ;  Paris,  1880,  8vo. 

[JOHXSTOX,  David  (of  Scotland)],  ^4  Treatise  on  the  Autltorship  of  Ecdesiastes ;  London,  1880,  12mo. 

Kalisch,  \l.  M.,  The  Elements  of  Civilization,  etc.  (containing  a  new  translation  of  Ecdesiastes);  Lon- 
don, 18S0,  8vo. 

Raabe,  a.,  Der  Prediger  Salomon,  i'.bcrsetzt  rnit  Anmerkungen,  etc.  (including  Lamentations  also); 
Leipzig,  1880,  8vo. 

WuNSCHE,  August,  Der  Midrasch  Koheld;  Leipzig,  1880,  8vo. 

Hyde,  Ammi  B.,  Commentary  on  Ecdesiastes,  in  vol.  6  of  D.  D.  Whedon's  "Commentary  on  the  Old 
Testament,"  togetlier  ■with  Job,  Proverbs  and  Canticles  ;  Ne^v  York,  1881,  12mo. 

Plumptre,  E.  IL,  Ecdesiastes tvith  Notes,  in  the  "Bible  for  Schools;"  Cambridge,  1881,  12nio. 

Rex'an,  Ernest,  L^ Ecdesiaste  tradnit,  avec  mie  Elude  sur  I'sige  ct  Ic  caraciere  da  Livre;  Pari.s, 
1882,  8vo. 

"Wright,  Charles  Henry  Hamilton,  The  Book  of  Kohekth,  commonly  called  Ecdesiastes,  etc.  (in- 
cluding a  commentar}',  etc.) ;  London,  1883,  8vo. 

Bickell,  G.,  Der  Prediger  Solomons  ilbersetzt  und  erklart ;    Innsbruck,  1884,  8vo. 

Davies,  William  "W".,  Authorship  of  Ecdesiastes,  in  the  "Methodist  Review,"  1884,  p.  482,  sq. 

Bradley,  George  G.,  Lectures  on  Ecdesiastes ;  London,  1885,  8vo. 

Kohler,  a.,  Grundanschauungen  des  Baches  Koheleth  ;  Erlangen,  1885,  4to. 

Palm,  A.,  Qohelet  2md  die  Nacharistotel.  Ph'dosophie;  Mannheim,  1885,  4to.  Also  Die  Qohelet- 
Litteratur ;  Mannheim,  1886,  8vo. 

Cheyne,  T.  K.,  Job  and  Solomon,  or  the  Wisdom  of  the  Old  Testament;  London,  1887,  8vo. 

Cook,  J.  Hunt,  A  Study  of  Ecdesiastes ;  London,  1887,  12mo. 

Fixlayson,  F.  C,  Meditations  and  Maxims  of  Kolideth ;  London,  1887,  square  8vo. 

ADDENDA. 

Castelli,  D.,  II  libra  del  Cohelet,  trad,  dal  Ebr.,  con  Introduzione  e  note;  Pisa,  1866,  Svo. 

Gratz,  H.,  Kohelet,  Hebr.  und  Deut.-ch;  "V^ienua,  1871,  Svo. 

Nowack,  W.,  Prediger  Salomos  erklart;  2d  ed.;  Leipzig,  1883,  8vo. 

LowY,  J.,  Libri  Kolielet  versio  Arcdjica,  quam  composuit  Ibn-Gijath;  Leyden,  1884,  Svo. 

SCHIFFER,  S.,  Kohelet  im  Talmud  und  Midrasch ;  Hanover,  1884,  Svo. 

EiNSTEix',  B.  R.,  Josef  Kara' s  Commentar  zu  Kohelet;  Berhn,  1886,  Svo. 

Eppenstein,  S.,  Kohelet  Kommentar  d.  Tanchum  Jeruschalmi,  mit  Einleit.  u.  Anmerk. ;  Berlin,  1888,  Svo. 

EuRiNGER,  S.,  Masorahtext  d.  Koheleth,  Kritisch  untersuchl;  Leipzig,  1890,  Svo. 

Parker,  Joseph,  Ecdesiastes,  etc.  (including  Canticles  and  part  of  Isaiah),  in  the  "  People's  Bible," 

vol.  14;  London,  1891,  Svo. 
Deane,  Wuitelaw,  Thomson,  Clarksox,  and  Wilcox,  Ecdesiastes,  in  the  series  of  "The  Pulpit 

Commentary;"  London  and  New  York,  1893,  royal  8vo. 


TABULAR   ANALYSIS. 


-4. — Introduction  (i.  1-1 1). 
I. — Title,  aiitlioi'sliip,  ami  topic  (i,  1,  2). 

1.  Personal  (i,  1). 

2.  Universal  (i,  2). 

11. — General  illustration  (i,  3-11). 

1.  Human  pursuits  unsatisfactory  (i,  3,  4). 

a.  Individual  (i,  3). 

b.  Successive  (i,  4). 

i.  Man  transient — the  dweller  (i,  4  f.  c). 
iL  Earth  permanent — the  dwelling  (i,  4  1.  c). 

2.  Nature  monotonous  thougli  changing  (i,  5-7). 

a.  The  sun  (i,  5). 

b.  The  wind  (i,  6). 

c.  The  rivers  (i.  1). 

3.  Earthly  interests  wearisome  (i,  8-II). 

a.  Never  complete  (i,  8). 

b.  Nothing  new  (i,  9,  10). 

c.  Soon  forgotten  (i,  11). 

B. — Personal    statements   and    inferences 
(i,  12-ix,   IS). 
1. — From  experience  (i,  12-ii,  26). 
1.  The  attempts  (i,  12-ii,  11). 

a.  Intellectual  (i,  12-18). 
i.  In  general  (i,  12-15). 

(1.)  The  opportunity  (i,  12). 
(2.)  The  effort  (i,  13). 
(a.)  Earnest  (i,  13  f.  h.). 
(6.)  Painful  (i,  13  1.  li.). 
(3.)  The  failure  (i,  14,  15). 
(a.)  Actual  (i,  14). 
(&.)  Necessary  (i,  15). 
ii.  In  particular  (i,  16-18). 

(1.)  The  vantage-ground  (i,  16). 
(2.)  The  signal  failure  (i,  17,  18). 

(a.)  More     extensive — because      both 
normal  and    abnormal  phases  of 
life  are  embraced  (i,  17). 
(b.)  More  intense — because   a   deeper 
appreciation  is  acquired  (i,  18). 

b.  Material  (ii,  1-11). 
i.  Vulgar  (ii,  1-3). 

(1.)  Jovialitv — a  depressing  reaction  (ii, 

1,  2). 
(2.)  Inebrietj' — philosophically    conduct- 
ed so  as    to    realize  the  excitement 
without  reaching  the  stupor  (ii.  3). 
ii.  ^Esthetic  (ii,  4-11). 

(1.)  The  appliances  (ii,  4-8). 
(a.)  Real  estate  (ii,  4-6). 
(&.)  Personal  property  (ii,  7,  8). 
(2.)  The  failure  (ii,  9-11). 


II.— 

1, 


(a.)  Not  from  lack  of  resources — exter- 

nal  or  internal  (ii,  9). 
(&.)  Nor   from    want   of    realization — 

objective  or  subjective  (ii,  19). 
(c.)  But  from  sheer  inability  thus  to 

meet    the    demand    of    the    mind 

(ii,  11). 
Tlie  results  (ii,  12-26). 

a.  Discouraging  (ii,  12-23). 

i.  For  the  present  (ii,  12-16). 
(1.)  Because  the  limit  lias  been  reached 

(ii,  12). 
(2.)  Because  death  must  terminate  suc- 
cess (ii,  13-16). 
(a.)  Wisdom    advantageous    neverthe- 
less (ii,  13,  14  f.  li.). 
(b.)  But  ultimately  unavailing  (ii,  14  1. 
h.-16). 
(i.)  Against  the  common  doom  (ii, 

14  1.  h.,  15). 
(ii.)  Or  even  against  oblivion  (ii,  16). 
ii.  For  the  future  (ii,  17-23). 

(1.)  Either  one's  heirs  (ii,  17-21). 
(a.)  Who  may  squander  (ii,  17-19). 
{b.)  What  they  never  amassed  (ii,  20, 
21). 
(2.)  Or  one"sself(ii,  22,  23). 

(a.)  Who  is  thus  cheated  of  the  final 

satisfaction  (ii,  22). 
(b.)  Which  he  was  too  busy  to  take 
during  life  (ii,  23). 

b.  Encouraging  (ii,  24-26). 

i.  Current  enjoyment  (ii,  24,  25). 
(1.)  The  true  philosophy  (ii,  24). 

(a.)  Both  as  a  human  privilege  (ii,  24 

f.  h.). 
(&.)  And  as  a  divine  allotment  (ii,  24 
1.  h.). 
(2.)  The  obvious  opportunity  (ii,  25). 
ii.  Providential  retribution  (ii,  26). 
(1.)  To  the  good  (ii,  26  f.  h.). 
(2.)  To  the  bad  (ii,  26  1.  h.). 
From  observation  (iii,  1-ix,  18). 
The  compensations  of  Providence  (iii,  2-iv^ 

16). 
</.  In  the  average  series  of  affairs  (iii,  1-15). 
i.  Their  mutual  counterbalance  (iii,  1-8). 
(1.)  Every  thing  in  its  turn  (iii,  1). 
(2  )  Examples  of  common  opposites  (iii, 
2-8). 
(a.)  In  the  line  of  natural  reaction — 
by  two  parallels  each  (iii,  2-4). 
(i.)  Descending  scale  [for  the  worse], 
(iii,  2). 


39 


40 


ECCLESIASTES. 


(ii.)  Ascending  scale  [for  the  better] 
(iii,  3,  4). 
[1.]  Actnal  (iii,  3). 
[2.]  Sentimental  (iii,  4). 
(6.)  In  the  line  of  social    reciprocity 
(iii,  5-8). 
(i.)  Of  pnrpose — two  universes,  one 
ascending,  the  other    descend- 
ing (iii,  5). 
(ii.)  Of  accident — three  converses, 
the   first   two   descending,  the 
third  ascending  (iii,  5-7  f.  h.). 
(iii.)  Of  sentiment — three  reverses, 
the  first  and  third  ascending, 
the  second  descending  (iii,  7  1. 
h.,  8). 

ii.  Their  necessary  routine  (iii,  9-15). 
(1.)  Its  moral  purpose  (iii,  9,  10). 
(a.)  Man's  discipline  (iii,  9). 
(b.)  A  puzzle  to  himself  (iii,  10).* 
(2.)  Its  proper  use  (iii,  12,  13). 

(a.)  Practical  appropriation  (iii,  12). 
(6.)  And  comfort  for  the  time  (iii,  13). 
(3.)  Its  ine.xorable  rule  (iii,  14,  15). 
(a.)  A  divine  appointment  (iii,  14). 
(&.)  All  ever-recurring  experience  (iii, 
15). 
b.  In  tlie  contrasted  positions  of  society  (iii. 
16-iv,  16). 
i.  Subjection  (iii,  16-iv,  3). 
(1.)  Equalized  by  God  (iii,  16-22). 

(a.)  As  the  supreme  sovereign  (iii,  16- 
17). 
(i.)  Who  temporarily   permits    un- 
just judges  (iii,  16). 
(ii.)  But  will  eventually  rectify  all 
(iii,  17). 
{h.)  Through    the  common    decree    of 
mortality  (iii,  18-22). 
(i.)  Which  men   share  with    other 
animals  (iii,  18-21). 
[I.]  This  a   liumiliating  fact  (iii, 

18). 
[2.]  Showing  an   indisputable  af- 
finity (iii,  19,  20). 
[a.]  In  nature  (iii,  19). 
[6.]  And  composition  (iii,  20). 
[3.]  Yet  with  a  notable  difference 
of  destiny  (iii,  21). 
(ii.)  And  this  teaches  an  important 
practical  lesson  (iii,  22). 
[1.]  To  take  the  good  of  life  while 

it  lasts  (iii,  22  f.  c). 
[2.]  Since   such  is  evidently   the 

divine  will  (iii,  22  m.  c). 
[3.]  And  not  wait  for  the  future 
(iii,  22  1.  c). 
(2.)  But  redressed  only  in  the  grave  (iv, 
1-3). 
(a.)  Cheerless    condition    of    the    op- 
pressed liere  (iv,  1). 
{b.)  Making  life  itself  a  burden  (iv,  2,  3.) 


(i.)  So  that  death  is  preferable  (iv, 

2.) 
(ii.)  Or  the  unconsciousness  of  the 
unborn  (iv,  3). 
ii.  Success  (iv,  4-16). 

(1.)  Implies  competition  (iy,  4-6). 
(a.)  Evils  resulting  (iv,  4,  5). 

(i.)     To     the     energetic — euvy    of 

others  (iv,  4). 
(ii.)  To    the    inactive — suicidal    de- 
spair (iv,  5). 
(b.)  Advantage     of    a    moderate    am- 
bilion  (iv,  6). 
(2.)  Requires  partnership  (iv,  7-12). 
(a.)  For  enjoyment  (iv,  7,  8). 
(b.)  For  accomplishment  (iv,  9-12). 
(3.)  Involves  revolution  (iv,  13-16). 
(a.)  As  in  thecasc  [frequent  in  histor}-] 
of   a    dotard    superseded    on    the 
throne  by  an  oljscure  youth  [who 
if  an  lieir  is  often  kept  in  prison 
for  fear  of  insurrection]  (iv,  13, 
14.      [Render   ''  For  also  in   his 
(the  other's)  kingdom  he  was  born 
poor  "]). 
(6.)  Which  example  in  its  turn  is  soon 
effaced  from  the  national  enthu- 
siasm by  other  transitions  (iv,  15, 
16  [Render  "(in  comiection)  with 
the   lad,  the    second    (king),  who 
stood    up     in    his    (ihe    former 
king's)  stead  "]). 
2.  Some  plain  duties  of  mankind  (v,  vi). 
a.  Toward  their  suijeriors — loyalty  (v,  1-9). 
i.  Whether  God — as  to  vows  (v,  1-7). 
(1.)  General  sobriet}^  (v,  1-3). 
(a.)  Deliberation  (v,  1 ). 
(b.)  Reticence  (v.  2). 
(c.)  Seriousness  (v,  3). 
(2.)  Special  conscientiousness  (v,  4-7). 
(a.)  In  fulfilling  promises  (v,  4,  5). 
(b.)  Guilt  otherwise  incurred  (v,  6). 
(c.)  Heedless  language  impious  (v,  7). 
ii.  Or  rulers — as  to  contentment  (v,  8,  9). 
(I.)  In  view  of  God's  supreme  jurisdic- 
tion (v,  8). 
(2.)  In  viewof  man's  mutual  dependence 
(V,  9). 
h.  Toward  themselves — enjovment  (v,  10-vi, 
12). 
i.  While  life  lasts  (v,  10-20). 
(1.)  Without  hoarding  (v,  10-17). 
(a.)  For  one'sself  (v,  10-12). 

(i.)  Avarice  never  satisfied  (v,  10). 
(ii.)  E.Kpenses    commensurate   with 

income  (v,  11). 
(iii.)  Miseries  of  the  millionaire  (v, 
12). 
(b.)  Or  for  children  (v,  13-17). 
(i.)  Injury  to  the  heir  (v,  13,  14). 
[1.]  By  tempting  to   prodigality 
(V,  13). 


*  The  meaning  of  this  verse  seems  to  be  that  the  orderly  system  of  creation,  although  reflected  In  man's  nature 
(as  a  microcosm),  does  not  reveal  the  secrets  of  Providence  even  to  him. 


TABULAR    ANALYSIS. 


41 


[2.]  By    inducing    habits    of   de- 
pendence (v,  14). 
(ii.)  Injustice  to  tlie  testator  (v.  15- 
17). 
[].]   WJio  must  leave  every  tiling 

(v,  15,  16). 
[2.]  After   a  life  of  privation  (v, 
17). 
(2.)  Without  asceticism  (v,  18-20). 
(«.)  As  God  obviouslv  designs  (v,  18, 
19). 
(i.)  By   according   tlie    opportiuiity 

(V,  18). 
(ii.)  And  afTording  the  means  (v,  19). 
(h.)  As  conscience  rightlv  indicates  (v, 
20). 
(i.)  By  a  retrospect  of  life  (v,  20  f. 

c.). 
(ii.)   And  the  approval  of  heaven  (vi, 
20  I.  c). 

ii.  "While  capacity  remains  (vi). 

(1.)  Which  is  essential  in  the  present  (vi, 
1-9). 
((/..)  No  acquirement   can    conipeiisate 
for  it  (vi,  1-6). 
(i.)  Either  in  possessions  (vi,  1,  2). 
[1.]  These   rather  aggravate  tlie 

evil  (vi,  1). 
[2.]  Since  some  one  else  niyst en- 
joy them  (vi,  2). 
(ii.)  Or  in  longevity  (vi,  3-6). 

[1.]  This  mav  extend  the  lineage 

(vi,  3  f.  c.). 
[2.]  Without    ensuring     comfort 
while   alive   or  regard  when 
dead  (vi,  3  resh-5). 
[3.]  But  only  j^rolongs  the  misery 
(vi,  6).   ■ 
(h.)  Not  even  genius  can  dispense  with 
it  (vi,  7-9). 
(i.)  For    sustenance    is    the    par- 
amount and  continual  demand 
(vi,  7). 
(ii.)  And    Avisdom     is     not    wealth 

(vi,  8). 
(iii.)  Nor   is  speculation    the  reality 
(vi,  9). 

(2.)  As  it  is  irrecoverable   in    the   future 
(vi,  10-12). 
(«.)  Since  man    is   confessedly  imi)er- 
fect  (vi,  1 0). 
(i.)  In  his  own  constitution  (vi,  10 

f.  h.). 
(ii.)  In  comparison  with  God  (vi,   10 
1.  h.). 
(h.)  And    imsusceptible    of    improve- 
ment (vi,  11,  12). 
(i.)  Tendinis  rather  to  deterioration 

(vi,  11). 
(ii.)  And  unable  to  forecast  his  needs 
(vi,  12). 
[1.]  Even   for  his  own  brief  life 

(vi,  12  f.  h.). 
[2.]   Much  less  for   posterity  (vi, 
12  1.  h.). 
6 


3.  The  true  philosophy  of  life  (vii-i.x). 
u.  Patience  under  ordinary  ills  (vii). 
i.  Its  practical  value  (vii,  1-22). 

(1.)  As  a  moral  discipline  (vii,  1-10). 
(a.)  Reformatory — of  conceited  hilar- 
ity (vii,  1-6). 
(i.)  By  the  silent  lesson  of  mortal- 
ity (vii,  1-4). 
(ii.)  By  the  spoken  rebuke  of  wis- 
dom (vii,  5,  6). 
(h.)  Repressive — of  severe    outbursts 
(vii,  7-10). 

(i.)  Under  provocation  (vii,  7-9). 

[1.]  As  of  briberv  in  judges  (vii, 
7). 

[2.]  Where  self-restraint  may  yet 
triumph  (vii,  8). 

[3.]  And  resentment  is  a  weak- 
ness (vii,  9). 
(ii.)  In  a  croaking  spirit  (vii,  10). 

[1.]  Which  is  probably  unjust 
(vii,  1 0  f.  h.). 

[2.]  And  in  any  case  useless  (vii, 
10  1.  h.). 

(2.)  As  an  intellectual  e.\ercise  (vii,  11- 
22). 

(«.)  The  value  of  discretion  in  general 
(vii,  11,  12). 
(i.)  Often  available  in  a   pecuniary 
point  of  view   (vii,  11,  12  f.  h. 
[Render       "good       (equally) 
with  "]). 
(ii.)  But   especially  in  higher  emer- 
gencies (vii,  12  1.  h.). 

(h.)  In  application  to  divine  Providence 
(vii,  13-18). 
(i.)  Its  mysteries  (vii,  13-15). 
[1.]   Ine.xplicable  by  man  (vii,  13). 
[2.]  Yet    on    the  whole  self-bal- 
ancing (vii,   14). 

[3.]  Thougli  not  alwa^ys  discrim- 
inative of  moral  worth  (vii, 
15). 

(ii.)  Its  retributions  (vii,  16-18). 
[1.]  On  the  sanctimonious  (vii,  16). 
[2.]  On  the  dissolute  (vii,  17). 
[3.]  True    piety   tlie  onlv  safety 
(vii,  18). 
(c.)  In    application    to    human    inter- 
course (vii,  19-22). 
(i.)  Sagacity     a    political     fortress 

(vii,  19). 
(ii.)  But   criticism    to   be    sparingly 
indulged  (vii,  20-22). 
[1.]    Because  no  one   is    faultless 

(vii,  20). 
[2.]  And   an   eavcs-dropper  may 
learn  his  own  foibles  (vii,  21). 

[3.]  Or  is  at  least  conscious  of 
them  (vii,  22). 

ii.   Even  when  problems  are  insoluble  (vii, 
23-29). 
(1.)  As  is  often  found  to  be  the  case  (vii, 
23,  24). 


42 


ECCLESIASTES. 


(a.)  Either  from  our  own  folly  (vii,  23). 
{b.)  Or    the  difficulty  of    the   subject 
(vii,  24). 

(2.)  Especially  in  judging  of  human  nat- 
ure (vii,  25-29). 
(a.)  Normal  and  abnormal  specimens 

met  with  (vii,  25). 
(&.)  Sexual  purity  the  most  inscrutable 
(vii,  26-28). 
(i.)  Harlots   a   public  nuisanr-e  (vii, 

26). 
(ii.)  But  perfect   female   virtue  rare 
(vii,  27,  28).* 
(c.)  Corruption  the  result   of  the  Pall 
(vii,  29). 

b.  Resignation  amid    unavoidable    allotments 
(viii). 
i.  From  man  (viii,  1-9). 
(1.)  Yolunlarily  (viii,  1-5). 

(a.)  Moral  considerations  (viii,  1,  2). 
(i.)  Self-culture  (viii,  1). 
(ii.)  Loyalty  (viii,  2). 
(b.)  Prudential  considerations  (viii,  3- 
5). 
(i.)  Conciliation  (viii,  3,  4). 

[].]  By  yielding  in  act  (viii,  3). 
[2.]   By  submittiug  in  word  (viii, 
4). 
(ii.)  Impunity  (viii,  5). 

[L]  By    avoiding  liability  (viii,  5 

f.  h.). 
[2.]   By  biding   one's  time  (viii,  5 
1.  h.). 

(2.)  Necessarily  (viii,  6-9). 

(«.)  Internal    consideration  —  individ- 
ual impotence  (viii,  6-8). 
(i.)  Of  mind — as  to  the  future  (viii, 
6,  7). 
[1.]   In  providing  for  emergencies 
(viii,  6). 

[2.]    Whicli    cannot   be    foreseen 

(viii,  7). 
(ii.)  Of  body — as  to  death  (viii,  8). 
[1.]  "Whicli  is    sure    to    come   at 

last  (viii,  8  f.  h.). 
[2.]  No  convict  can  escape  that 

dungeon  (viii,  8  1.  h.). 

(b.)  E.\ternal      consideration  —  social 
tyranny  (viii,  9). 
(i.)  This    is    a    sore    puzzle    (viii,  9 

1  h.). 
(ii.)  Yet  a  stubborn  fact  (viii,  9  1.  li. 
[Omit  "  own  "]). 

ii.  From  God  (viii,  10-17). 
(1.)  Rehgiously  (viii,  10-14). 

(a.)  Moral     consideration — reputation 
(viii,  10). 


(i.)  While    alive — respectability  (if 
not  too  bad)  and  privilege  (viii, 
lOf.  h.).t 
(ii.)  When    dead — oblivion,    imless 
good  (viii,  10  1.  h.). 
(b.)  Prudential  consideration — retribu- 
tion (viii,    11-14). 
(i.)  Often    delayed — and    then    cu- 
mulative (viii,  11). 
(ii.)  But  ultimately  certain  (viii,  12, 

13). 
(iii.)   E-xceptions  only  apparent  (viii, 
14). 

(2.)  Philosophically  (viii,  15-17). 

(rt.)  Practical  considerations  (viii,  15). 
(i.)  Much    enjoyment   always    pos- 
sible (viii,  15  f.  h.). 
(ii.)  Despite  Providential  inflictions 
(viii,  15  1,  h.). 
(//.)  Speculative    considerations     (viii, 
16,  17). 
(i.)  Worry  does  no  good  (viii,  IG). 
(ii.)  The  problem  insoluble  (viii,  17). 
c.  Contentment  with  common  circumstances 
(ix). 
i.  Because   deatli   comes   to    all   alil;e    (ix, 
1-6). 
(1.)  As  an  arbitrary  doom  (ix,  1,  2). 
•  (a.)  Divine  and  unforeseen  (ix,  1  [omit 

"  by  "  and  "  that  "  in  1.  c.]). 
(h.)  Irrespective    of    moral    character 
(ix,  2). 

(2.)  As  an  absolute  stop  (ix,  3-6). 

(a.)  Recklessness  of  mortals  neverthe- 
less (ix,  3). 
(&.)  The  opportunity  never  to   retin-n 
(ix,  4-6). 
(i.)  Probation  over  (ix,  4). 
(ii.)  Earthly     consciousness     g-oue 

(ix,  5). 
(iii.)  Human  interests  severed  (ix,  6). 

ii.  Hence  one  should  improve  life  while  he 
may  (ix,  7-12). 
(1.)  As  a  divine  privilege  (ix,  7-10). 
(a.)  Both  for  comfort  (ix,  7-9). 
(i.)  Personal  (ix,  7). 
(ii.)  Social  (ix,  8). 
(iii.)  Domestic  (ix,  9). 
(6.)  And  for  activity  (ix,  10). 
(2.)  As  an  uncertain  scene  (ix,  11,  12). 
(«.)  In  tlie  measure  of  its   success  (ix,. 

11). 
(/;.)  In  the  time  of  its  close  (ix,  12). 

iii.  For  even  wisdom  makes   no  material 
difference  in  these   respects    (ix,    13- 
18). 
(1.)  In    spite   of   its   intrinsic  worth  (ix, 
13-16). 


*  The  slur  here  cast  by  Solomon  upon  the  sex  is  notoriously  true  of  much  of  Oriental  society,  and  may  have 
been  the  experience  of  his  own  harem.  He  had  a  bad  lot  to  judge  from  '  But  the  men  in  the  East  are  unspeaka- 
bly worse  as  a  rule. 

t  IQ  this  comprehensive  but  somewhat  abstruse  verse  (which  requires  no  amendment  in  the  rendering)  the 
burial  is  a  decent  mterraent  (as  in  vi,  3),  and  "the  place  of  a  holy  (man)"  [not  "the  holy  place,"  for  which 
a  specific  Hebrew  word  exists]  is  not  specially  the  Temple,  but  life  itself,  which  as  a  scene  of  probation  has  a 
peculiarly  sacred  character. 


TABULAR   ANALYSIS. 


43 


(a.)  Illustration  of  its  practical  power 

(ix,  13-15  f.  h.). 
(b.)  Its    failure    of     secular     reward 

nevertheless  (ix,  15  1.  h.,  16). 
(2.)  By  reason  of  its  inherent  modesty 
(ix,  17,  18). 
{a.)  Which    is    out-clamored    Ijv    folly 

(ix,  H). 
(b.)  Or    counteracted    by    vilhiuy    (ix, 

18). 

C. — Adagial  reflections    and    counsels  (x, 

1-xii,  7). 
I. — Prudential  (x). 

1.  In  social  life  (x,  1-7). 

a.  Private  (x,  1-3), 

i.  A  single  foible  ruinous  (.x,  1). 
ii.  Tact  ready  and  obvious  (x,  2,  3). 

b.  Public  (x,  4-7). 

i.  A    steady    temper    with   a    concessive 

manner  will  bring  a  king  to  terms  (x, 

4). 

ii.  Office  is  not  always  a  mark  of  merit  (x, 

5-7). 

(1.)  This  is  a  blunder  of    tlie  appointing 

power  (x,  5), 
(2.)  Fools    promoted    and    the    wealthy 

plundered  (x,  6). 
(3.)  Like  slaves  on  horses  and  nobles  on 
foot  (X,  7). 

2.  In  individual  life  (x,  8-20). 

a.  Private  (x,  8-15). 

i.  In   act — judgment    necessary,    however 
simple    the    matter   (x,    8-10.       [For 
"shall"  render  "  may"]). 
(1.)  To  avoid  accident  (x,  8,  9). 
(a.)  From  without  (x,  8). 
(&.)  From  within  (x,  9). 
(2.)  To  ensure  success  (x,  10). 
ii.  In  word — folly  self-evident  (x,  11-15). 
(1.)  By  the  manner  (x,  11-13). 

(a.)  Like    a    clumsy    serpent-charmer 
(x,  11.     [Render  "If  the  serpent 
bite  before  enchantment,  then  tiie 
charmer  has  no  advantage  "]). 
(b.)  Wholly  unattractive  (x,  1 2). 
(c.)  More  and  more  absurd  (x,  13). 
(2.)  By  the  matter  (x,  14,  15). 

(«.)  Especially  given    to   prognostica- 
tion (x,  14). 
(b.)  Like  a  rustic  trying  to  And  his  way 
to  town  (x,  15). 

b.  Public  (x,  16-20). 

i.   In  act  (x,  16-19). 
(1.)  Royal  (X,  16,  17). 

(a.)  Childish    proHifracv — a    curse    (x, 

16). 
(b.)  Noble  self-denial — a    blessing    (x, 
17). 


(2.)  Executive  (x,  18,  19). 

(«.)  Ruinou.s  negligence — as  in  build- 
ing (x,  18). 
(b.)  Wasteful  revelry — as    in   feasting 
(x,  19).* 
ii.  In  word  (x,  20). 

(1.)  Avoidance  of  criticism  (x,  20  f.  h.). 
(2.)  Lest  it  be  reported  (x,  20  1.  h.). 

II. — Religious  (xi,  1-xii,  7). 

1.  Beneticent  exertions  (xi,  1-8). 

a.  Wide-spread  and  disinterested  (xi,  1-6). 
i.  With  a  liberal  hand  (xi,  1-3). 

(1.)  Geographically    expressed — on    sea 
and  on  land  (xi,  1,  2). 
(a.)  Because    results    will    eventually 

accrue  (xi,  1). 
(b.)  Because  many  are  needy  (xi,  2). 
(2.)  Figuratively  expressed — the  sky  and 
the  forest  (xi,  3). 
(a.)  Because  means  imposes  the  duty 

of  generosity  (xi,  3  f.  h.). 
(6.)  Because  benevolent  labor  will  not 
be  lost  wherever  bestowed  (xi,  3 
1.  h.) 
ii.  With  a  trustful  heart  (xi,  4-6). 

(1.)  As    to   the  omens  of   success  (xi,  4. 

[For  "  sliall  "  render  "  will  "]). 
(2.)  As   to  the    process    of    Providence 

(xi,  5). 
(3.)  As  to  the   improvement  of  opportu- 
nities (xi,  6). 

//.  In  all  the  vicissitudes  of  experience  (xi,  7, 
8). 
i.  Whether  sunny  (xi,  7,  8  f.  li.). 
ii.  Or  cloudy  (xi,  8  1.  h.). 

2.  Youthful  piety — its   duty   and   its   privilege 

(xi,  9-xii,  7). 

a.  Witiiout  asceticism  or  excess  (xi,  9,  10). 
i.  Which  entail  divine  punishment  (xi,  9). 
ii.'  And  involve  physical  misery  (xi,  10). 

b.  Witiiout  waiting  for  old  age  (xii,  1-7). 

i.  Which  brings  trouble  enough  of  itself 
(xii,  1).        " 

ii.   And  cuts  off  all  activity  (xii,  2-7). 
(1.)  Like  a  winter's  day  (xii,  2). 
(2.)  Or  an  antiquated   mansion   (xii,  3,  4 
f.-sec.  c). 
(«.)  The  palsied  arms  (xii,  3  f.  c). 
(b.)  The  tottering  legs  (xii,  3  sec.  c). 
(c.)  The  lost  teeth  (xii,  3  third  c.). 
{(l.)  The  dimmed  sight  (xii,  3  1.  c). 
(e.)  The  failing  senses  (xii,  4  f.  3.). 
(/.)  The  feeble  functions  (xii,  4  sec.  c). 
(3.)  Other  marks  of  superannuation  (xii, 
4  rest,  5  f.  li.). 
(a.)  The  shrill  and  cracked  voice  (xii, 
4  rest.   [For  "  at  "  render  "  to  "]). 


*  This  verse  is  thus  usually  applied  in  a  reproachful  sense  to  the  riotous  malfeasants  of  ver.  16,  and  the  last 
clause  is  understoml  to  mean  tliar  the  state  treasure  is  appropriated  to  meet  such  expenses;  but  the  lan^^ua^e 
is  so  very  sri'ueral  that  it  uia.v  perhaps  dpnotf  the  contrary,  thus  givins-  a  contrast  as  in  ver.  17,  i.  e.,  funds  are  so 
abundant  (by  wise  administration)  that  frenueut  festivals  can  be  afforded.  In  this  latter  way  the  symmetry  of  the 
paragraph  is  perfect. 


44 


ECCLESIASTES. 


(h.)  The  timid  step  (xii,  5  f.-sec.  c). 
(c.)  The  other  signs — figuratively  ex- 
pressed (xii,  rest  of  f.  h.). 
(i.)  Tlie  gray  hair  (xii,  5  third  c). 
(ii.)  The    general    debiHty    (xii,    5 

fourth  c). 
(iii.)  The  deadened  taste  (xii,  5  fifth 
c.  [For  "desire"  render  "caper- 
berry  "]). 

(4.)  Tlie  funeral  scene  (xii,  5  rest-7). 
(«.)  The   procession  to  the  grave  (xii, 

5  rest). 
(h.)  Lil<e  a  broken  tent-lamp  or  water 

apparatus  (xii,  6). 
(c.)  The  dissolution  of  soul  and  l)ody 

xii,  7). 


I). — Conclusion  (xii,  8-14). 
I. — The  writer's  i)urpose  (xii,  8-12). 
"1.  General  (xii.  8-10). 

a.  Solemnization  (xii,  8). 

b.  Instruction  (xii,  9). 

c.  Entertainment  (xii,  10). 
2.  Special  (xii,  11,  12). 

a.  Stimulation — permanent     and    consistent 

(xii,  11). 

b.  Admonition — brief  and  simple  (xii,  12). 
II. — The  great  lesson  (xii,  13,  14). 

1.  Piety  (xii,  13). 

2.  Accountability  (xii,  14). 


ECCLESIASTES; 


OR.   THE    PREACHER. 


CHAPTER    T. 

1  77i«  Preacher  nheioeth  that  all  human  cowseg  are  vain  :  4  because  the  creatures  are  restless  in  their  courses,  9  they 
bring  forth  nothing  nnc,  and  all  old  things  are  forgotten,  12  and  because  he  hath  found  it  so  in  the  studies  of  wisdom. 

A   V        The  words  of  the  Preacher,  the  son  of    1       The  words  of  i  tlie  Preacher,  the  son  of  J^    J^ 
-^-—'  David,  king  in  Jerusalem  I      David,  king  in  Jerusalem.  ~ ' 

2  *Vanity  ot  vanities,  saitli  tiie  Preacher,  vanitv    „       ,r     .^       ,         .^.  •.■     i      -r.        , 

of  "vanities;  all  is  vanitv.  '    i  Vanity  of  vanities,  saith  the  Preacher;   vanity 

3  tWhat  profit  Miath  a  man  of  all  his  labour  M'hich    3  of  vanities,  all  is  vanity.     What  profit  hath  man 
he  taketh  under  tlie  ^sun?  of  all  his  laV)our  wherein  lie  laboureth  under  the 


*  Ps.  xxxi.\,  5,  6d  ;  Ixii,  9  ;  exliv,  i ;  ch.  sii,  i 
iii,  9. 


t  rh.  ii,  23  ; 


1611.      a  vanities, 


:Sun       <ixxxvi,6 


Heb.  Koheleth.' 


I  Or,  tlie  great  orator    Heb.  Koheleth.       British. 


1,1.  The^+ speeches"  [words]  +  of  Congregator/ ||  This  stands  as  a  designation 
of  authorship  or  a  general  title  of  the  book.  That  it  was  placed  here  by  the  author  him- 
self, appears  from  tlie  specifj-ing  clauses  following,  as  well  as  from  its  coincidence  with  the 
phrase  in  ver.  12.  It  is  also  intended  (as  there)  to  give  emphasis  and  weight  to  the  treatise, 
and  especially  to  indicate  the  didactic  character  of  the  discourse,  tlie'  +  building'-one  [son]  + 
of  Darling-,  |!  Added  in  order  to  distinguish  the  writer  personally,  by  the  mention  of  that 
well-known  character,  king-  in-f  Possess-peace.'"  i|  Identifying  the  writer  with  Solo- 
mon, wlio  was  the  only  son  of  David  that  succeeded  him  on  the  throne.  For  the  practical 
value  of  this  caption  in  detel-miniug  the  authorship,  see  the  remarks  in  the  Introduction. 

2.  Breath"* -1- of  breaths  P  \\  A  respiration  or  any  slight  current  of  air  is  the  symbol 
of  something  both  trivial  and  transient,  and  the  sentiment  here  given  in  its  most  emphatic 
form  at  the  head  of  the  essay,  in  the  manner  of  a  theme,  ]iervades  the  entire  piece  as  an 
undertone,  has -I- said  Cong-reg-ator;^  I  An  indication  of  this  as  the  author's  motto,  like 
the  "text"  of  a  modern  sermon,  the -f  complete  [Avhole]"'  is"  a-f- breath.'  ||  The  totality 
or  general  upshot  of  human  life  and  experience  is  here  pronounced  unsatisfactory.  This  idea 
is  to  be  expanded  and  illustrated  in  the  discussion  before  us.  We  shall  see  that  it  is  true 
as  intended  to  be  understood,  not  absolutely  and  necessarily,  but  in  point  of  fact  and  effect 
upon  its  subjects.  In  the  present  state  of  existence  we  have  but  a  partial  view  of  our  entire 
being  and  relations,  and  no  individual  commands  even  the  whole  field  of  this  limited  vision. 
Therefore  all  our  impressions  and  statements  must  be  as  yet  ex-parte,  and  even  philosophy 
can  but  confirm,  or  at  best  theoretically  correct,  our  conclusions. 

3.  The  author  here  opens  the  topic  itself  with  a  general  remark,  which  at  the  same  time 
explains  the  sense  in  which  the  preceding  exclamtition  was  uttered.     What"  exceed- 


'  Article  omitted  before  noun  in  construct. 

^  ddbdr,  an  openhtg  of  the  mouth  to  speak ;  hence, 
au  address. 

•^  Fern.  act.  participle  of  rjdhul,  to  assemble  a  con- 
gregation ;  hence,  to  preach  ;  here  used  as  a  nom-de- 
pltime  or  fancy  title  of  the  writer,  and  therefore  in 
the  fern,  (but  taking  a  mase.  verb,  except  in  vii,  27) 
and  without  the  article  (except  in  xii,  8)  as  an  abstr. 
for  the  concrete,  like  Veritas^  Jnstire,  etc.,  among 
moderns.  "Words  of  preaching"  thus  become 
ecinivalent  to  a  sermon. 

^' A  shortened  form  of  the  dual,  with  '^c/iirik 
furtive,"  the  only  instance  in  the  language. 

*  hebel,  used  of  a  gentle  breexe  (Isa.  Ivii,  13),  and 
so  frequently  in  this  book  in  kindred  senses  (as  in 
the  last  clause  of  this  same  verse).  It  here  has  the 
peculiar  form  hdbil,  said  to  be  a  Chaldaisin ;  but  it 


seems  rather  to  have  been  modified  by  the  writer  on 
purpose  to  express  a  special  idea,  and  thus  strike  the 
key-note  of  his  treatise,  by  coining,  as  it  were,  a  new 
word.  It  accordingly  occurs  in  this  phrase  only  (so 
also  xii,  8),  and  is  therefore  no  evidence  of  later  date. 

'"  The  repetition  denotes  intensity,  one  of  the  Heb. 
forms  of  the  superlative. 

*'  kol,  from  hUdl,  to  perfect  ;  collateral  to  kdld\ 
to  retain  (through  the  idea  of  full  control),  and  to 
kdldh,  to  cease  (through  natural  termination,  as 
being  "finished"),  and  akin  to  iidkol,  to  be  able 
(through  the  above  idea  of  contiol);  comp.  also  Gr. 
o/iof,  [.at.  nlliis,  Engl,  whole,  and  perhaps  all. 

"  t'opula  verb  omitted  because  unemphatic. 

'  hdJtel,  the  usual  form  "  in  pause." 

**  mah-,  a  sort  of  "  construct "  form  of  the  inter- 
rogative before  makkeph  and  dagesh. 


40 


ECCLESIAiSTES. 


1,4 


_^_  "y  ^       4   One  frenenition  passetli  away,  and  an- 

— ' '  otiiei'  generation   conietli :    *but   tlio   earth 

abidetli  for  ever. 

5  TJie  "sun  also  arisetli,  and  tlie  "sun  goetli  down, 
and  t  liastetli  to  '•  his  place  where  he  arose. 

4  sun  ?      One    generation    goeth,   and    an-  J^^  J^. 
other  generation  cometh;    and  the  eartli 

5  abideth  for  ever.      The  sun  also  ariseth,  and  the 
sun  goeth  down,  and  hasteth  to  his  place  wliere 

*  Ps.  civ,  5 ;  cxjx,  90.       t  Heb.  panteth. 

1611.                                            a  Sun       b  the 

British. 

ence"  is"+tliere  to'°  +  (the)  man"  |!  That  is,  What  essential,  substantial  or  permanent  re- 
sult or  benefit  accrues  to  any  or  every  human  being  ?  Tlie  question  implies  a  denial  or  at 
least  a  doubt  of  any  real  or  iinal  improvement  or  acquisition,  to  himself  at  all  events.  The 
same  conclusion  is  afterwards  expressed  in  a  positive  form  (ii,  11;  v,  16  [15 1,  etc.),  although 
variously  limited  and  qualified  (ii,  13  ;  x,  10;.  in  +  complete'*'  his  +  toil'-  which -I- he -f- 
may'''-htoir^  -l-ln'^  under  the-f  sun?  ||  Every  range  or  sphere  of  human  activity  is  here 
denoted,  but  only  with  respect  to  eartlily  life  and  conditions,  as  the  last  clause  .shows.  This 
then  is  the  general  <piery  propounded  in  this  book.  It  is  not  the  misanthro])ic  l)ut  tlie  philo- 
sophic inquiry  of  the  human  heart,  wearj'  of  efforts  that  fail  to  reacli  a  successful  termination 
here,  or  even  to  fill  tlie  souFs  ambition.  Wliat  is  tlie  use  ?  Ci/i  hono?  We  shall  see,  as  all 
wise  men  and  women  liave  jiroved  by  jiersonal  experience  as  Avell  as  by  careful  and  extensive 
observation,  that  if  prosecuted  for  teriestrial,  material  or  selfish  ends  alone  or  mainly,  life  is 
sure  to  he  a  failure  in  the  highest,  grandest  and  ultimate  sense.  AVhat  question  then  could 
a  sage  more  pro]ierly  ask  himself  or  others  than  this  ? 

4.  The  way  for  the  sohitiou  of  tliis  problem  is  first  paved  l)y  a  contem]ilation  of  man's 
local  sun'oundings,  the  physical  universe,  wliicli  ]ii'eceded  him  in  l^eing,  and  wliich  consti- 
tutes and  moulds  his  tlieatre  of  action.  A -H  stay"'  is''  "walking",''  and -I- a -I- stay"'  is"  go- 
ing" [coming]  ;'*||  This  connects  the  human  clement  in  creation  preceding  with  the  purely 
physical  following,  and  at  tlie  same  time  introduces  the  special  aspect  in  wliich  the  unsatis- 
factoriuess  and  transitoriness  of  everything  is  about  to  be  presented.  It  also  suggests  that 
human  experience  now  is  just  wliat  it  always  has  lieen  and  ever  will  be  ;  an  idea  which 
enhances  man's  hopelessness  and  insignificance.  Tliis  last  tliought  is  again  brought  home 
more  forcibly  by  the  contrast  in  the  next  clause,  and'"  4- the  +  earth  for-f  tlie-l-vamsh- 
ing'-point  [ever]^*  is"  standing". -"  ||  The  lowest  and  most  important  of  the  "elements" 
(as  the  ancients  styled  the  four  great  principles  of  things  :  air  |liere  "  Avind  "J,  earth,  water 
[here  "rivers"  and  "sea ''J,  and  heat  [here  "sun"])  is  first  adduced,  because  it  stands  in 
closest  connection  as  a  basis  of  origin,  support  and  sustenance  Avith  man  ;  and  yet  by  its 
very  magnitude  and  stability  teaches  its  frail  and  fleeting  occupants  the  lesson  of  humility 
in  the  lordship  given  them  over  it  (Gen.  i,  28),  and  the  toil  liy  which  they  are  to  derive 
their  subsistence  from  it  until  they  find  in  its  faithful  bosom  again  their  rest  (Gen.  iii,  19). 
This  continual  stream  of  human  life  is  a  pleasing  but  melancholy  vista  to  every  thouglitful 
mind,  and  frequently  recurs  in  this  book  (ii,  12,  18  ;  iii,  20,  22  ;  iv,  15,  etc.),  and  is  emi- 
nently in  keejiing  with  the  progression  in  each  first  half  of  the  ensuing  natural  ])henomena. 
The  jiernianence  of  tlie  low-placed  "earth"  has  even  a  more  striking  significance  in  the 
antithesis  tlian  the  boldness  and  strength  of  "the  everlasting  liills"  that  rib  and  divide  its 
surface. 

5.  And"' 4- has -I- rayed  [arisen]  the -h  sun,  and -t- has -t- gone  the-l-sun;||  The 
great  orb  of  the  sky  is  next  alluded  to  as  the  most  brilliant  and  potent  of  the  terrestrial 


^  yithrowu,  lit.,  jntthif/  over  or  extr.s.s,  /.  e.,  above 
others ;  =  he  is  no  better  off  on  the  w-Jiole. 

'"  is  to  =1  has. 

"  Vulum  with  the  art.  (as  here)  means  either  /Ac 
particular  man  spoken  of  or  referred  to,  or  else  (as 
in  this  case)  hnmaiiifi/  at  large  or  collectively.  It 
liere  denotes  the  common  experience  of  the  human 
race. 

^^'amul,  severe  and  irksome  labor;  in  distinction 
from  'a/>rtr/,  which  is  mere  service  f(jr  ]ileasure  or 
pay  or  duty. 

'"  The  fut.  after  a  relative  =  the  Lat.  subjunctive, 
and  therefore  not  expressing  any  special  contingency. 

'^  Added  by  Ileb.  repetition  for  intensity,  = 
"  however  hard  he  lias  toiled." 

'=  The  intrans.  used  transitively,  to  denote  that 
"  in  respect  to  "  what  it  relates. 

"■  dowr,  continued  existence ;  hence  a  cycle  or 
period  of  human  life,  a  race  or  geneiation  of  men. 

''  hi'j/rk,  passing  along;  hence  the  present  series 
of  men,  now  on  tlie  stage. 

"*  Od\  wliich  might  be  the  piiuter,  "has  come;" 


but  that  would  not  correspond  with  the  participles 
preceding  and  succeeding,  nor  so  well  follow  its 
noun.  It  might  also  be  rendered  "passing  away," 
but  that  idea  is  already  expressed  in  the  former 
clause.  The  whole="one  generation  passes,  and 
another  comes." 

'^  vav  adversative  here  on  account  of  the  op- 
position intended. 

■^  Not  rifiiiff,  which  would  have  been  too  forcible 
a  term,  as  if  dominating  over  its  inhabitants;  nor 
yet  "  remaining,"  which  would  have  been  too  weak, 
and  would  perhaps  have  implied  absolute  but  pas- 
sive perpetuity. 

'-'  Here  vai:  is  continuativc,  separating  the  latter 
three  elements  from  man  in  a  group  (for  the  con- 
junction is  not  repeated  before  verses  6,  Y  and  8), 
all  in  connection  with  the  earth.  In  the  parallel- 
istic  and  contrasted  clauses  of  the  following  verses, 
the  internal  relations  are  beautifully  and  aptly 
varied  by  the  use  or  omission  of  the  conjunction. 
So  likewise  the  interchange  of  the  prater  and  the 
participle. 


I,  G 


ECCLESIASTES. 


47 


J^,  "V",       (5  The  windgoeth  toward  tlie  "south,  and 

turneth  about  unto  the  '■nortli;  it  whirlcth 

about  continually,  and   the   wind   returneth   again 
iiecording  to  his  [its]  circuits. 

7  *Ali  the  rivers  run  into  the  sea;  yet  the  «sea  is 
not  ''  full ;   unto  tlie  place  from  whence  the  rivers 
come,  thither  they  ti'eturn  again. 

6  lie  ariseth.     The  wind  gneth  toward  the  A   !R, 
south,     and    turneth     about     unto     the 

north ;  it  turneth  about  continually  in  its  course, 
and    the    wind    returneth    again  to    its    circuits. 

7  All  the  1  rivers   run  into  the  .sea,  yet  the  sea  is 
not  full ;    unto  the  place  whither  the  rivers  go, 

*.Iob  xxxviii,  10  ;  Ps.  oiv,8,  9  [9, 10].        t  Heb.  return  to  go. 

1  Or,  torrents 

1611.                    a  South       i  North       c  Sea       d  full : 

British. 

infiiiences  for  animation  and  activity.  His  rising  and  setting  are  the  distinctive  landmarks 
of  day  and  night,  and  note  his  visible  |)rogress.  corresjiondiug  to  the  life  and  death  of  the 
successive  series  of  mortals,  and  +  toward  his  +  rising-iwint  |  place],  "'<  ||  This  may  de- 
note either  nocturnal  or  diurnal  ])rogress ;  the  latter  is  more  agreeable  to  the  order  of  tlie  jire- 
ceding  clause,  and  to  the  energetic  phra.seology  of  the  ensuing  one;  but  in  tliat  case  there  is 
a  feeble  repetition  of  tlie  idea,  -which  is  not  ■u'holiy  relieved  by  its  figurative  re-representation. 
The  antithesis  observable  in  all  the  otlier  comparisons,  and  especially  the  pointed  reference 
to  his  rising  again  in  the  last  clause  of  this  vei'se,  incline  us  to  prefer  tlie  former  alternative; 
which  (as  Ave  shall  see)  thus  becomes  more  striking  and  jiertinent.  panting,  raying^,  he 
is"  there.  ||  The  sun  is  evidently  here  compared  to  a  racer  or  to  a  mettlesome  horse,  im- 
patient for  the  course,  and  snorting  with  the  characteristic  titillation  of  the  nostrils  in  the 
fresh  morning  air  ;  or  in  case  the  actual  running  is  meant,  then  puffing  with  heaving  flanks 
and  rapid  breath  in  its  conclusion.  The  path  of  the  celestial  luminary  in  tiie  day-time  is 
obvious  to  all  eyes,  and  this  is  therefore  depicted  in  the  preceding  clause  in  cursory  and  lit- 
eral tei'nis  ;  but  in  order  to  keep  up  this  daily  march  some  way  of  returning  to  tlie  starting- 
point  must  be  devised  or  imagined,  and  this  is  liere  represented  as  the  goal  of  his  nocturnal 
effort,  poetry  being  called  in  to  fill  the  gap  of  the  knowledge  which  modern  science  sup- 
plies. Punctual,  however,  as  the  stroke  of  morn,  the  sun  has  regained  the  orient,  and  starts 
afresh  on  his  diurnal  career. 

6.  Walking-  to-ward  iiie"'-f south, "^  and  +  surrounding- -^  tow^ard  tiie-"-+- 
north;  ||  Tlie  gyrations  of  the  wind  are  next  adduced  as  an  example  of  the  fluctuations  of 
nature,  which  yet,  as  in  the  former  instances,  has  some  method  of  compensation  and  con- 
tinuity. In  the  east  the  vwnsooNs  are  the  iirevailing  and  characteristic  Avinds,  blowing  in 
general  half  the  year  from  the  south,  and  the  other  half  from  the  north,  surrounding-,'"^ 
surrounding-,"  walking- is"  the -i- wind,  and  +  upon  its  +  surroundings  has  +  re- 
turned the -f  wind.  |  In  some  unexplained  Avay  the  air  has  got  back  again  to  its  former 
place,  so  as  to  be  ready  for  a  fresh  circuit.  The  source  and  causes  of  the  wind-streams 
were  of  course  a  puzzle  to  the  ancients  (John  iii,  8),  and  modern  meteorology  has  by  no 
means  solved  all  the  problems.  The  mystery  of  creation,  so  akin  to  that  of  human  experi- 
ence, Avhich  forms  the  subject  of  this  entire  book,  was  hinted  at  in  ver.  5,  and  is  more 
broadly  suggested  in  ver.  7. 

7.  Coinplete"'  the -l- streams"^  are"  walking-  toward  the  4- sea,  and -t- the -f  sea 
is"  nothing -f  of -f  it  full;  1|  This  fourth  illustration,  by  cxjiressing  the  fact  that  the  ocean- 
bed  does  not  overflow  with  the  ceaseless  accession  of  water,  implies  what  the  following 
clause  declares,  that  by  some  means  the  fluid  circulates,  like  the  wind  and  the  sun  above, 
and  thereby  maintains  the  equilibrium.  The  dowmfall  of  rain  and  snow  upon  the  plains  and 
the  cloud-wreathed  hills  of  coui'se  was  observed  by  every  eye,  but  of  the  secret  of  evapora- 
tion liy  the  sun,  and  of  transportation  by  the  Avinds  over  tlie  earth,  the  writer  was  not  aware, 
although  he  thus  imconsciously  associates  the  four  elements  in  their  true  logical  and  scientific 
relation,  to^ward  the' -(- rising-point  [place] -4-of  which"' -I- the -f  streams  are"  walk- 
ing, there  they  are"  returning  to  +  walk.  1|  That  is,  they  regain  their  starting-point, 
like  the  sun  and  the  wiml  already  described.  The  conclusion  from  these  natural  phenom- 
ena, altliough  not  formally  drawn  here,  obviously  is  the  ceaseless  and  unvarying  i-onnd  of 
earthly  things,  whicii  thus  becomes  not  only  tedious  but  tmmeaning  to  casual  observers, 
although  the  piiilosopher  is  sure  that  there  must  be  some  deep  law  of  com])ensatiou  imder- 
lying  it,  more  than  the  mere  reparation  of  waste  and  the  equalization  of  oj)posites. 


-■^  Article  omitted  before  a  noun  here  (as  often) 
regarded  as  a  proper  name. 

'^^  ddrowni,  supposed  to  be  so  called  as  the  dazzUiirj 
([uarter,  iu  opposition  to  isaplton  (following),  the  ob- 
•seitre  one. 

-■'  sohf'f),  usually  means  to  circle  or  move  in  a 
meandcr'nni  course;  l>ut  here  the  strict  rotary  idea 
is  not  appropriate,  for  a  '"  whirl-wind  "  or  eddying 
current  is  certainly  not  intended,  but  merely  one 
carrying  out  the  idea  of  wheeling,  parallel  to  the 
"walking"  of  the  adjoining  clauses,  which  is  ap- 


plied to  any  regular  course  of  progression  (as  in 
ver.  7).     "  Wind  "  is  personified  in  gender. 

-^  ndchal,  a  brook  ;  not  udhdr,  a  perennial  river ; 
thus  including  the  smaller  as  well  as  larger  water- 
coiu'ses. 

^'''  A  peculiar  construction  of  the  relative  instead 
of  the  usual  ^dshcr  .sham  (lit.  "  which  there,"  i.  e. 
"wliere")  with  an  absol.  noun  preceding;  ap- 
parently employed  here  to  prevent  confusion  with 
the  .shdm,  "  there  "  in  the  clause  innuediately  fol- 
lowing, and  therefore  no  mark  of  "later  Hebrew." 


48 


ECCLESIASTES. 


A.  "V.       ^  ^^'  tilings  are  full  of  "labour;    man 

— ' '-  cannot  utter  it :  the  eye  is  not  satistied  with 

eeeing,  nor  the  ear  filled  with  hearing. 

9  *The  thing  that  hath  been,  it  is  *  that  which  shall 
«  be ;  and  that  which  is  ''done  ^is  that  which  slialL 
be  /done  :  and  t/tere  is  no  new  ?  thincf  under  the  sun. 

10  Is  there  '^any  'thing  whereof  it  may  be  said, 
Sec,  this  «««new?  it  hath  been  already  of  old  time, 
which  was  before  us. 

*  eh.  iii.  15. 


1611.  alabour,  itliat  cbe :  rfclone,  e  is/done  ;  j/thing  /lany  i  thing, 


8  thither  they  go  again,     i  All  things  are  _^_  J^ 
full  of  weariness  ;   man  cannot  utter  it : 


tlie  eye  is  not  satisfied  witli  seeing,  nor  the  ear 
9 -filled  with  hearing.  That  which'  liatli  been  is 
that  -which  shall  be;  and  that  which  hath  been 
done  is  that  which  shall  be  done  :  and  there  is 
10  no  new  thing  under  the  sun.  Is  there  a  thing 
whereof  men  .say.  See,  this  is  neW  ?  it  hath 
been  already,  in  the  ages  which  were  before  us. 


1  Or,  All  words  are  feeble 


8.  From  this  the  writer  advances  to  the  main  or  moral  branch  of  nature,  namely,  tlie  hu- 
man side,  but  still  in  a  general  way,  as  is  suitable  for  an  introduction.  Complete^'  the-j- 
speeches  [matters]-'  are"  -weary  [wearisome];^"  not  -will  +  be-able  a  +  person""  to 
-hspeak^"  tlieiii :  ||  As  much  as  to  say,  that  the  list  of  illustrations  is  endless,  the  theme  in- 
exhaustible; also  that  human  life  itself  is  of  a  like  character,  a  vast  and  discouraging  scene 
for  contemplation  and  discussion.  A  few  points  only  can  after  all  be  noted,  and  specimens 
at  best  can  be  selected.  Of  these  the  senses  afford  the  readiest  examples,  and  most  nearly  ap- 
proaching the  physical  facts  already  considered,  not  "will  +  be-sated^'  eye^-  for -i- see- 
ing", and  +  not  ■will  +  be 4- filled  ear^'  from-l- hearing-.  j|  By  these  two  avenues  we 
acquire  most  of  our  knowledge  of  external  things  ;  and  they  are  here  placed  in  the  order  of 
their  most  fre(juent  use.  However  much  lie  sees  or  hears,  any  individual  can  nevertheless 
learn  thereby  comparatively  few  of  the  immense  number  of  visible  or  audible  facts  that  oc- 
cur ;  and  yet  his  capacity  for  sights  and  sounds  is  inexhaustible.  Here  too  is  a  paradox, 
and  one  which  man  finds  in  himself;  at  once  a  glory  and  a  humiliation.  But  the  pertinence 
of  the  illustration  lies  especially  in  the  fact  of  the  continued  and  apparently  limitless  rejie- 
tition  of  the  act  or  perception,  inducing  the  thought  of  listlessness  under  such  reiteration  as 
if  involuntary  and  even  compidsory.  It  thus  becomes  a  mediating  link  between  the  idea  of 
weariness  from  sameness  (in  the  preceding  clauses),  and  lack  of  interest  from  want  of  nov- 
elty (in  the  following  ones). 

9.  What  it  is  which  +  has -f- been,  he  [that]  it  is  which -f- will -f  be  ;  and -t- what 
it  Is  which  -1-  has  +  been  +  done,  he  [that]  it  is  which  +  will  -h be  +  done :  1|  The  modern 
world  is  frequently  hearing  of  "the  lost  arts"  of  antiquity,  and  is  constantly  suri)rised  at 
discovering  in  ancient  records  and  monuments  signs  of  intelligence  and  skill  which  we 
have  been  in  the  habit  of  claiming  as  more  recent  inventions  and  improvements.  The 
distinction  which  the  writer  makes  in  the  two  members  of  this  parallelism  between  Avhat 
cvists  and  what  Jias  heeii  acJileted,  is  an  important  one  ;  for,  so  far  as  we  know,  nothing 
(material  at  least)  has  lieen  created  since  the  original  flat  ;  and  every  effort  (human  at  least) 
is  parallelled  (most  of  them  ecpialled,  some  even  excelled)  by  earlier  exertions  ;  while  (in 
the  natural  world  at  least)  the  same  processes  hiive  invariably  gone  on  from  the  beginning. 
Tlie  main  thing  here  meant  is  the  uudeviating  course  of  terrestrial  law,  as  is  deflnitely  stated 
in  the  next  clause,  and  +  nothing  +  of  complete"'  [any]  new  +  Unns  is  there  under  the 
-I- sun.  II  This  of  course  is  true  not  absolutely  and  strictly,  but  relatively  and  in  point  of 
bearing  upon  htmian  life  and  experience  in  general,  which  is  the  subject  of  discussion.  In 
this  sense  the  remark  has  been  quoted  so  often  as  to  become  an  aphorism.  Its  force  and 
aptness  are  so  great  and  so  fundamental  to  this  whole  essay,  that  the  writer  dwells  upon  it 
by  a  pungent  inquiry  and  a  vivid  picture,  in  the  next  verse. 

10.  Suppose  there  exists"  a-f-speech  [matter],^'  of  which -fone  +  may  +  say,  "See 
yon,  it  is  new !  "  II  A  very  common  experience,  and  .sin-e  to  be  doomed  to  refutation  in 
the  sunmiary  way  following.  already  it -I- has -h been  for -f- the -I- vanishing-points 
[ever];"   it   is  that   which  +  has -h been   from-has  +  to  +  the  +  face  +  of-hus."  ||      The 


^'  dubdr,  lit.  a  "  word  "  (see  note  -) ;  often  used 
(like  the  Greek  /»//va)  of  a  subject  of  conversation  or 
writing,  a  to/nc  ;  and  here  to  be  taken  in  that  sense, 
as  the  second  hemistich  of  the  parallelism  shows. 

^*  yugea\  lit.  faint  or  exhausted  from  toil ;  from 
yaga\  to  tire  ;  hero  meaning  tiresome  to  the  speak- 
er, rather  than  to  the  hearer,  as  the  next  clause 
shows. 

'^*  '«//.s7(,  a  (male)  individual,  anybody. 

""  dahbcr,  to  utter,  i.  c,  exhaustively  or  satis- 
factorily. 

^'  The  verb  (sdbea^)  is  intransitive  or  neuter  (which 
can  only  be  expressed  in  English  by  the  passive), 
whereas  that  of  the  second  member  of  the  parallel- 
ism is  truly  passive.  A  similar  variation  occurs  in 
the  preposition  following.  The  reason  for  both 
these   differences   lies  in  the   nature  of   the  two 


senses  respectively ;  vision  seeming  to  the  subject 
an  active  perception  as  if  going  forth  to  the  object 
(hence  in  Greek  such  verbs  govern  the  accusative), 
while  hearing  seems  to  be  reception  of  sound  as 
coming  from  the  object  (hence  such  verbs  in  Greek 
govern  the  genitive). 

'-  Article  tersely  omitted,  to  denote  the  universal- 
ity of  the  fact. 

"^  i/i'x/i,  lit.  an  niti/i/,  put  hypothetically  here ;  in 
opposition  to  ''ai/iii,  a  nonniity,  preceding. 

^■^  '■ohhii.  (often  iu  tlie  plur.  by  Hebraism,  comp. 
note  "'  '-),  usually  denoting  endless  time  (past  or 
future) ;  strictly  the  hidden  point  of  memory  or 
prescience,  as  far  backward  or  forward  as  one  can 
see. 

^^  A  frequent  idiom,  which  Ave  translate  thus 
baldly  on  account  of  the  vaiiation  of  the  phrase. 


1, 11 


ecclp:siaste8. 


49 


J^^  "y^  11  Thet'e  ix  no  remembraiieo  of  former 
— '- '  "things,-  neither  shall  there  be  '' atu/  re- 
membrance of  « thiii(/s  that  are  to  <=  come  with  <*  those 
that  shall  come  after. 

12  ^  I  the  Preacher  was  king' over  Israel  in  Jeru- 
salem. 

13  And  I  gave  my  heart  to  seek  and  search  out 
by  « wisdom  concernintr  all  "■things  that  are  done 
under  heaven  :  this  sore  travail  hath  God  given  to 
the  sons  of/ man  *to  be  exercised  therewith. 

*  Or,  to  afflict  them. 


1611.      athings    6any    ccome,    rfthose    ewisdom,   /man. 


11  There  is  no  remembrance  of  the  former  _^^  J^_ 

generations ;   neither  sliall  there  be  any  — * • 

remembrance  of  the  latter  generatio7is  that 
are  to  come,  among  those  that  shall  come 
after. 

12  I  'the  Preacher  was  king  over  Israel  in  Jeru- 

13  salem.  And  I  applied  my  heart  to  seek  and 
to  search  out  by  wisdom  concerning  all  that  is 
done  under  heaven:  it  is  a  sore  travail  that  God 
hath  given  to  tlie  sons  of  men  to  be  exercised 

I  See  ver.  1. 


boasted  discovery  soon  turns  out  to  be  an  old  thing  under  a  new  name.  Every  man  is  apt 
to  fancy  that  his  is  a  novel  experience,  because  it  is  so  to  liim  ;  but  history  lias  many  even 
more  strange. 

11.  There  is  nothing'  +  of  remembrancer  for  +  the  +  head- ward"' +  ones ;  ||  The 
past  generations  are  overlooked  and  forgotten  Ijy  those  now  Uving,  by  reason  of  their  inter- 
est and  exaggerated  view  of  the  importance  of  the  ])reseut.  This  is  but  another  form  of  put- 
ting the  preceding  tliought,  for  the  purpose  of  sliaping  it  into  tlie  line  of  the  one  following. 
and  +  also  for  +  the  +  after-wise'" -I- ones  -who-f-will  +  be,  not  will  +  there  +  be  for  + 
them  remembrancer  among'  [equally  withj''-"'  tiiose  who  +  will  +  be  for  +  the  + 
afterward.  ||  Just  as  preceding  generations  (and  their  experiences)  are  now  ignored,  so  will 
coming  generations  (and  much  more  the  present)  l)e  forgotten  by  those  that  succeed  in  the 
still  distant  future.  This  is  the  climax  of  the  succession.  One  age  crowds  the  other  off  the 
stage  of  action  in  the  ceaseless  series,  and  each  in  turn  seems  to  have  lived  in  vain  with  all 
its  petty  round  of  labors  and  concerns.  Transient  and  traceless  as  the  seasons,  we  must  all 
pass  away  from  earth,  and  the  very  recollection  of  us  will  be  effaced.  A  melancholy  pros- 
pect indeed,  if  this  life  is  all,  and  to  those  who  live  for  themselves  only.  It  is  by  this 
general  view  of  the  ])rcsent  existence  and  its  termination,  that  the  Preacher  seeks  to  sober 
the  giddy  and  selfish  mind  of  mortals,  and  prepare  it  for  a  higher  and  holier  aim  and  a 
more  lasting  destiny.  Divine  wisdom  itself  has  pursued  no  more  effectual  method  of  in- 
struction and  discipline  than  by  weaning  the  human  heart  (through  old  age,  disappoint- 
ment, pain,  and  grief  ;  as  well  as  by  revealed  promises  of  fuller  and  more  jjermauent  enjoy- 
ments) from  a  world  that  cannot  satisfy  its  bovmdless  and  spiritual  cravings. 

12.  Here  begins  the  philosophic  discussion  of  the  subject  in  a  formal  manner,  which  is 
first  taken  up  by  a  wide  survey  of  the  facts  in  the  case,  as  seen  by  the  writer  himself  ;  and 
he  properly  introduces  this  by  a  recital  of  his  own  experiments  in  the  effort  to  master  the 
problem  of  a  hapjty  and  successful  life.  I,  Congregator,'  was-extant"  king  as- 
cent-wise  [upon]  Prince-l-of-the  + Mighty  in  +  Possess-peace.^'  ||  This  is  not  only  a 
reiteration  of  authorship,  but  a  statement  of  the  advantageous  position  which  the  Avriter  oc- 
cuj^ied  for  the  experience  in  (piestion;  and  he  therefore  now  adds  (in  place  of  his  parentage, 
whicli  was  immaterial  in  this  connection)  the  important  fact  that  he  ruled  over  the  nation 
most  favored  in  the  Avorld  for  such  a  moral  investigation. 

13.  And^^  +  I'-'  +  gave^''  (to-wit)^'  my  +  hearf' to+seek"  and  +  to  +  explore" 
by'^ -I- (the)'"' +  wisdom.'"  |i  The  attempt  Avas  a  deliberate  one,  and  was  conducted  with 
great  earnestness  and  devotion  on  a  fixed  and  well-arranged  plan;  so  nuich  for  the  spirit 
and  the  method,  ascent-wise  [upon]  complete  [allp'  which  has -I- been  4- done 
under   the-fsky  :^"  li      This   indicates  the  subject-matter  of  the  investigation,   namely, 


^®  The  masc.  form  shows  tliat  persons  are  meant. 

^''  hdyithhj,  may  eiiually  be  rendered  have  been 
or  became  ;  and  therefore  yields  no  proof  that  the 
writer  was  not  still  upon  the  throne  (comp.  ver.  I). 
He  is  of  course  simply  rehearsing  his  past  experi- 
ence, and  therefore  could  only  use  the  pra'tcr  tense. 
The  same  is  the  ease  in  ver.  16;  ))nt  in  ii,  12,  the 
implication  is  that  the  writer  was  yet  king,  for  the 
future  is  there  employed.  That  the  date  was  prior 
to  the  disruption  of  the  Solomonic  empire  is 
avouched  hy  the  declaration  that  the  capital  of  all 
"  Israel  "  was  at  the  time  Jerusalem. 

***  vav,  eontinuative  ;  here  =  so. 

"'  The  pronoun,  not  being  emphatic,  is  merely 
expressed  by  the  inflection  of  the  verb. 

•*"  ndthan,  frequently  used,  like  the  Latin  </o,  in 
the  sense  of  pu(tiii(/,  applyiinj,  etc. 

■*'  V//t,  merely  the  sign  of  the  direct  object  of  the 
verb  for  the  sake  of  explicitness. 


■*■-  leb.,  regularly  standing  in  Heb.  for  the  bdeUect 
as  well  as  the  affections  ;  which  were  combined  in 
the  interest  of  this  task. 

*^  ddrash,  lit.  to  patter  on  tlu;  feet  behind  one,  or 
follow  after. 

*'*  tihrr,  to  pri/  diligently  into;  added  by  way  of 
Hebraistic  reduplication  to  express  intensity  = 
thorow/hli/. 

■"^  b'-,  which  might  ecpially  lie  reiideteil  //(,  ir/th, 
or  bi/. 

^"  The  article,  here  used  like  a  personal  pro- 
noun ;  or  perhaps  only  before  a  (juasi  "  noun  of 
material,"  and  in  that  case  not  to  be  expressed  in 
f:nglish. 

■'''  chokrndh,  the  general  woril  for  practical  sa- 
gacity, but  often  including  specifically  philosophic 
acumen. 

■"^  Used  as  an  alternate  (for  variety)  to  sim  in  the 
eciuivalent  phrase,  vers.  3,  9. 


so 


ECCLESIASTES. 


1,14 


J^^  "V^      14  I  liave  seen  all  the  works  that  are  done 

— '- -'  under  the  «sun  ;  and,  behold,  all  is  *  vanity 

and  vexation  ofsjiirit. 

15  * "  That  which  is  ''crooked  cannot  be  made 
straight:  and  fthat  wliich  i.s  wanting  cannot  be 
numbered. 

16  I  communed  with  mine  [my]  own  heart,  say- 
ing, Lo,  I  am  [have]  come  to  great  estate,  and  have 

fotten  +  more  wisdom  than  all  <^they  that  have  been 
efore  me  in  Jerusalem:  /yea,  my  lieart  g  had  great 
experience  of  wisdom  and  knowledge. 

•eh.  vii,13.  ^Yieh.  defect.  1 1  Kings  i v,  30  ;  x,  7,  23 .  §Heb. 
had  seen  much. 

1611.    a  Sun,     4  vaiiity,      cThat  which  is      rfcrooked,      ethey 
/yea  my 


14  therewith.     I  have  seen  all  the  works  _^_  JJ,_ 
that  are  done  under  the  sun  ;  and,  be-    ' 
hold,  all  is  vanity  and  '  a  striving  after  wind. 

15  That  which  is  crooked  cannot  be  made  straight : 
and  2  that  which  is  wanting  cannot  be  numbered. 

16  I  communed  with  mine  own  iieart,  saying,  Lo, 
I  have  gotten  me  great  wisdom  ^  above  all  that 
were  before  me  •'in  Jerusalem:  yea,  my  heart 
^liath    had    great    experience    of    wisdom    and 


I  Or,  a  feeding  on  wind  (see  Hos.  xii,  1)  Or,  vexation  of  spirit 
and  so  elsewhere.  2  Heb.  defect.  3  t)r,  yea,  more  than  all. 
4  Heb.  over.       s  Heb.  hath  seen  abundantly. 


human  action  and  experience  in  general  on  earth,  he  |itj  is  a -f  humiliation" -f  of  bad/" 
which  has^'+g-iven  God''-'^'^  to  +  the' -t- building-ones  Lsonsj4-of  (the)-i-Hian"  to-i- 
be-humble^^  ■with^''+  it.  1|  Here  we  have  the  character  of  the  topic,  and  this  as  an  in- 
evitable destiny  or  legacy  by  the  will  of  the  Almighty — a  decree  issued  as  a  penalty  of  the 
Fall  (Gen.  iii,  16-19), 

14.  I  +  saw'\(to-wit)^'  all  the  +  doings  which -I- have  +  been  +  done  under 
the  +  sun;  |i  This  is  in  ])ursuance  of  the  aljove  resolve  of  research,  and  therefore  covers 
the  same  ground.  and-)-lo!  "■'"  the -I- complete  [whole]  is^^  a+breath^  and -1- a -I- feed- 
ing"-I- of  wind.  I!  The  result  of  the  e.xaininatiou  in  general  is  here  announced  in  advance 
as  justifying  the  motto  of  the  treatise  (ver.  2) ;  and  it  is  exj^jressed  with  a  jjaralleiistic 
phrase  in  addition  for  emphasis. 

15.  Bent^°  not  will  4- be-able  to  +  straighten,"  U  A  semi-jiroverbial  illustra- 
tion is  appended,  conhrming  especially  the  immutability  of  this  fate^  as  expressed  in  the 
latter  ])art  of  ver.  13;  and  it  is  given  in  the  form  of  a  two-fold  truism  or  identical  proposi- 
tion, of  which  this  clause  is  the  first  ])art,  relating  to  the  rectitude  of  the  divine  administra- 
tion. Tangled,  distorted,  awry  as  it  seems  to  be,  and  really  is ;  and  that  by  a  voluntary 
power  (whether  man  or  God) ;  yet  of  course  it  cannot  correct  itself.  C'onip.  vii,  13.  and-(- 
a-l-lacking-l-thin!,'^'^  not  will -l- be  +  able  to  +  be -l- parted  [counted]."  ||  This  refers  to 
the  deffcie/icies  of  the  arrangement  on  the  human  side.  What  falls  short  (and  thus  is  ab- 
sent) evidently  cannot  be  told  off  on  the  yard-stick,  or  weighed  in  the  scales,  or  apportioned 
to  any  one.  The  economy  of  human  life  (in  its  most  essential  features)  cannot  be  materially 
altered  or  improved  (at  least  by  human  ingenuity  or  effort),  and  must  therefore  be  cheer- 
fully accepted,  and  piously  conformed  to. 

16.  After  these  preliminary  observations  respecting  his  philosophic  attempts  in  their 
general  character  and  aim,  the  writer  now  ])roceeds  to  a  more  particular  specification  of 
them;  but  in  order  to  obviate  a  too  abrupt  transition,  in  accordance  with  what  we  tind  to 
be  a  marked  trait  in  his  style  and  mode  of  development,  he  dwells  a  little  longer,  but  more 
minutely,  upon  the  circum.stances  and  probable  reflex  influences  of  his  position  and  under- 
taking. I -I- spoke,  even  I,""  conjointly -f-^ith  [in]''  my + heart,  ^"  so  as  to  4- say:  il  This 
meiftal  colUxpiy  is  a  lively  picture  of  the  brisk  enterprise  and  sanguine  hope  of  youth,  and 
forcibly  reminds  us  of  the  open-handed  career  of  Solomon  at  his  accession  to  the  throne, 


■•^  'inydit,  a  depression.,  affliction,  from  'dndh,  to 
hrowheat  (akin  to  'ayin.,  an  "eye;"  i.  e.,  to  ei/e- 
dowu)  ;  hence  a  task  or  transaction,  "affair." 

^^  ?•«',  had{ness);  used  as  an  attributive. 

^'  Relative  (implied)  followed  by  the  pra-ter,  l)e- 
cause  a  fact  is  definitely  stated. 

*'■'  'dndh,  the  same  as  the  root  of  *'" ;  hero  perhaps 
used  in  the  same  sense  of  occupation. 

^■*  Or,  haxcseen  ;  for  there  is  but  little  difference  ; 
since  in  any  ease  it  refers  to  the  past  as  now  reviewed. 

^■"Either  ?\  or  was;  since  in  like  manner  it 
makes  no  material  difference  here. 

'•''"  r'^'iorlh,  apparently  from  rd'dh,  to  "pasture" 
(comp.  Isa.  xliv,  20;  Hos.  xii,  1);  where  the  verb 
is  used  transitively,  to  feed  upon.  The  phrase  is  a 
figuiative  one,  frequently  recurring  in  this  book 
only,  and  evidently  designating  something  as  un- 
substantial as  a  meal  of  air.     See  note  ''^. 

^•i  m'^'iivvdth,  Pual  (intensive  passive)  participle 
of  'dvdh,  to  wrest,  i.  e.,  iMerly  perverted.  The  sub- 
ject precedes  its  verb  (so  also  in  the  other  hemi- 
stich) for  emphasis. 


'•''^  t^qon,  infin.  constr.  of  Kal  (active),  used  in  a 
reflexive  sense ;  thus  contrasting  with  the  passive 
subject.     See  note  ^i'.-". 

^*  eherroivn,  defect  or  a  coming  short ;  this  time 
(for  contrast  or  variety)  a  noun  with  an  active 
force. 

^■'  hlinindnowth,  infin.  constr.  of  Niphal  (passive), 
from  nuhidh,  prop,  to  weigh,  hence  to  mete  out,  dis- 
tribiUe,  allot,  enumerate,  etc.  Thus  there  is  a  double 
reversal  of  the  terms  in  the  two  hemistichs,  which 
greatly  enhances  its  poetic  beauty. 

''"  This  expression  of  the  pronoun  for  the  sake  of 
special  emphasis  is  peculiar  to  the  present  treatise, 
especially  in  these  personal  reminiscences,  and 
seems  to  have  been  adopted  to  give  the  recital  a 
more  pungent  effect.  It  likewise  indicates  a  fresh 
start  in  the  argument.  It  can  iiardly  be  said  to  be 
indicative  of  date  or  authorship. 

'''  A  freer  use  of  this  ])ailicle  'i)n  than  clsewliere, 
is  observal)le  in  this  book  (comp.  ver.  11,  etc.);  but 
it  is  not  a  marked  index  of  the  time  or  source  of 
composition. 


1,  !■ 


ECCLESIASTES. 


51 


_^_  "y.       17  *  And  I  gave  my  heart  to  know  wis- 
dom, and  to  know  madness  and   folly  :    1 
perceived  that  this  also  is  vexation  of  spirit.     ^ 

18  For  in  much  wisdom  is  nmcli  grief:  and  he  that 
increaseth  «  knowledge  increaseth  sorrow. 

17  knowledge.     And  1  applied  my  heart  to  j5l^  J^^ 

know   wisdom,   and    to   know   madness 

and  folly:  1  perceived  that  tliis  also  was  a  striv- 

18  ing  after  wind.     For  in  much   wisdom  is  much 
grief:  and  he  that  increaseth  knowledge  increas- 
eth sorrow. 

»  ch.  ii.  12:  vii,  23. 

1611.                                   (I  knowledge, 

BrltUh. 

with  the  same  prestige  and  endowment  (1  Kings  iii,  5-13);  and  the  coincidence  is  the 
more  exact  because  it  was  tlie  result  of  conscious  and  purposed  attainment,  as  is  expressed 
in  both  cases.  "I,  lo! "• '  I  +  have  +  made  +  great  and  +  I  +  have  +  added"'  wis- 
dom'' ascent-wise  lover]  complete  [every  one]  which  1  who]  +  has  +  beeu-extant 
to  +  the  +  face  +  of  +  me"  ascent-wise  [over]  Possess-peace;'' ]]  This  implies  at 
least  one  earlier  ruler  (but  not  necessarily  more  than  one)  on  the  same  throne  ;  had 
there  been  many,  we  might  more  naturally  have  expected  the  plural  in  referring  to  them. 
It  was  the  possession  of  this  psychological  quality  that  incited  to  yet  greater  mental  tri- 
umphs, as  is  generally  the  case,  and-f my  +  heart,''"  it"  has  +  seen  abundantly" 
wisdom  and-f  knowledge."  "^'l]  Young  as  he  was,  lie  had  already  used  his  uncommon 
faculty  so  as  to  assure  and  improve  it  ;  which  again  strongly  reminds  us  of  the  instances 
in  Solomon's  history  (1  Kings  iii,  lG-28;  iv,  29-34;  x,  1-3).  The  success  and  fame  thus 
acquired  still  further  stimulated  his  ambition  and  his  thirst. 

17.  xlnd  +  so'^-f  I  +  eriiestiy''' +g'ave'"'  my+heart'-  to  +  know  wisdom,"  arid 
-l-to  +  know  boastfulnesses  [craziuess J •'■'■'  and  +  silliness : ''  li  ile  resolved  to  pursue 
his  investigations  not  only  of  the  normal  but  also  of  the  abnormal  spechncns  of  human 
nature  and  behavior;  as  a  physician  learns  more  from  diseased  patients  than  from  healthy 
cases.  The  two  terms  used  to  designate  the  unwise  may  not  lie  here  a  Hebraism  for  inten- 
sity, but  the  first  of  them  seems  to  express  the  more  violent  forms  oi  frenzy,  and  tlie  latter 
the  milder  ones  of  lunacy ;  both  however  here  employed  rather  of  moral  than  qf  merely 
mental  insanity.  Comp.  ii,  3,  13.  I -I- knew  that  +  cjso  this,  he  [it]  was'''  a -h  feeding-'" 
4- of  wind.  |]  Again  the  philosopher  tells  us  in  advance  that  he  found  the  investigation 
fruitless,  at  least  lor  the  purjjose  aimed  at. 

18.  Because  in  +  abundance  +  of  wisdcm  there  is  abundance  +  of  vexation,'''' 
and -f- whoever  +  will -H add  knowledge  will -F  add  grievance.'"  ]]  There  is  a  beau- 
tiful gradation  in  the  terms  of  each  of  these  hemistichs,  which  exactly  correspond  to  one 
anotlier;  those  of  the  former  being  passiv^e,  and  those  of  the  latter  active,  as  if  of  original 
and  acquired  traits  respectively.  Here  is  disclosed  a  deeper  cause  of  failure  than  mere  in- 
ability to  heal  or  reconcile  the  ills  of  life.  To  the  philosopher  the  vagaries  and  absurdities 
and  inconsistencies  of  men  (whom  he  soon  learns  to  recognise  as  mostly  fools)  are  increas- 
ingly disgusting  :;nd  unreasonable;  and  to  the  philanthropist  their  imntoralities  and  conse- 
quent miseries  are  proportionally  shocking  and  alarming.  The  more  he  ascertains  the 
more  he  suffers,  especially  as  he  is  unable  to  reform  them  or  to  obviate  the  effects  of  their 
mistakes  and  crimes.  At  last  he  is  tempted  to  exclaim,  "Ignorance  is  bliss,  and  it  is  folly 
to  be  wise."  Nor  is  this  true  objectively  only,  or  with  regard  to  others;  it  holds  good  sub- 
jectively also,  or  with  respect  to  himself.     He  finds  that  no  native  genius  or  acquired  skill 


*'-  An  emphatic  tautology  common  in  Heb.  (comp. 

5,  14\ 

*•*  Subject  emphatic  when  preceding  its  verb. 

^^  harheh,  iutin.  absol.  Hiphil  of  rdfxlh,  to 
"  abound,"  i.  e.,  increase;  used  (as  constantly)  ad- 
verbially =  much. 

^'  vav  conversive  is  a  still  stronger  connective 
than  when  merely  coutinuative  (comp.  note  '^^). 

'^='  Paragogic  Future. 

''''  holeloicth  (fern.  plur.  from  hdlal,  to  be  demon- 
strative or  boaat,  hence  to  act  as  a  madman),  de- 
mentia; the  plur.  denoting  intensity. 

'*■'  sikiuwlh,  by  a  strange  reversion,  meaning  idiocy^ 
though  coming  from  xdlicd,  to  be  discreet  ;  perhaps 
only  by  interchange  for  rdked,  which  denotes /o%. 

•"^  ra'yown,  a  collateral  form  for  r^'aiclh  (see 
note  °^)  and  meaning  the  same,  as  is  evident  from 
the  similarity  of  the  phrase.  It  is  safest  in  render- 
ing it  to  adhere  to  the  literal  sense  ;  which  might 
perhaps  be  still  more  closely  followed,  and  that 
with  a  slight  distinction,  l^y  ti'anslating  "  pastur- 
ing" and  "pasturage"  respectively,  l)ut  that  this 
seems  too  harsh.     It  is  a  singular  fact  that  both 


forms  occur  in  quite  different  senses  of  "  female 
friend  "  and  (Chald.)  "  thought."  This,  added  to 
the  ambiguity  of  the  phrase,  has^-jnclined  most 
modern  interpreters  and  Hebraists  to  adopt  the 
signification  of  "  striving,"  "  effort,"  etc. ;  but  it  is 
impossible  to  extract  this  meaning  without  several 
intermediate  steps,  of  which  there  is  no  philological 
evidence.  In  ii,  22,  the  present  form  occurs  in  a 
different  phrase  (joined  with  "  heart "  instead  of 
"wind"),  where  the  import  of  "feeding"  does  not 
seem  very  appropriate,  unless  in  the  highly  figur- 
ative sense  of  the  object  of  desire.  Tlie  A.  Y. 
rendering  "  vexation "  is  suitable  everywhere,  but 
re(|uires  a  derivation  from  7-d'a',  which  neither  of 
the  forms  favors ;  and  it  is  moreover  rather  far- 
fetched. The  peculiar  application  of  the  word  (in 
eitlier  form)  affords  no  detinite  indication  of  the 
date  of  the  present  book,  since  the  phrase  occurs 
nowliere  else  iii  Hebi'ew  literature. 

"^  kd'as,  uimoyanre,  i.  e.,  here  disappointment,  the 
negative  and  milder  distress. 

''"  mak^owb,  a  cause  of  inoHridny,  i.  e.,  here,  aliiic- 
tiou,  tlie  positive  and  more  severe  pain. 


52 


tCCLESIASTES. 


11,1 


CHAPTER   II. 

1  The  vanity  qfhumnn  courses  in  the  workx  of  pleasure.  12  Tlumgh  the  wise  be  better  than  the  foot,  yet  both  have 
one  event.  18  Tlie  vanity  of  human  labour,  in  leaving  it  they  know  not  to  ivhotn.  '24  Mottling  better  than  joy  in 
our  atabour ;  but  that  is  Oocfs  gift. 


^.  "V".       ^  said  in  mine  [my]  lieart,  Go  to  now,  1 

will  prove  thee  with  miitli,  therefore  enjoy 

pleasure:  ''and,  behold,  this  also  is  vanity. 

2  I  said  of  laughter,  '^  It  is  mad:    and  of  mirth, 
What  doeth  it? 


6 and  behold       cit  is 


1  I  said  in  "  my  heart.  Go  to  now,  I  will  J^    J^_ 
prove  thee  with  mirth ;   i  therefore  enjoy  ' 

2  2 pleasure:    and,  behokl,  this  also  was  vanity.     I 
said  of  laughter.  It  is  mad;  and  of  mirth.  What 


I  Or,  and  thou  shalt  enjoy       2  Or.  good 


or  amassed  information  can  shield  him  from  errors,  faults  or  calamities  in  his  own  person ; 
and  reflection  is  only  the  more  profound  and  bitter,  wiien  he  is  able  to  perceive  how  lament- 
ably he  has  himself  fallen  short  of  tlie  high  ideal  that  he  has  learned  to  form.  All  this  of 
course  is  predicated  of  one  who  is  relying  solely  upon  his  own  resources,  independent  of 
the  restorative  grace  of  God,  which  Christianity  reveals  and  afl:'ords.  What  a  lesson  here, 
and  indeed  throughout  this  book,  for  liumanitarianhiu,  which  seeks  to  put  civilization  and 
education  in  place  of  religion  and  piety,  and  to  make  "culture"  a  substitute  for  "con- 
version." Alas!  human  nature  is  far  from  divine.  The  man  who  truly  knows  himself 
will  echo  the  Avail,  "It  is  all  a  breath."  Mere  intelligence  is  neither  virtue  nor  happi- 
ness. Knowledge  is  indeed  power,  but  unless  guided  by  goodness  it  is  mighty  only  for 
harm. 

II,  1.  The  first  trial  was  natuially  in  the  lino  of  physical  enjoyment;  but  the  essayist 
was  too  philosophical  to  rest  content  with  the  vulgar  pleasures  of  mere  sense,  and  his  ap- 
petite of  course  had  always  been  sated  with  all  that  royalty  could  command.  He  therefore 
adds  the  zest  of  sociality  to  the  relish  of  the  board,  and  seeks — as  life's  yoiuig  s])irits  in- 
clined—by conviviality  to  enhance  the  delights  of  the  tnble.  Festivity  becomes  the  order 
of  the  daily  meal;  and  gay  companions  prolong  and  beguile  the  repast,  whose  cheery  conver- 
sation and  witty  sallies  gratify  the  mental  palate,  as  they  are  thought  to  aid  the  digestion. 
"Laugh  and  grow  fat,"  is  the  motto.  I  +  said,  even  I,"^'- '"  in  +  my  +  heart/'  "Walk' 
on,  I-l-pray.'^  ||  He  is  stimulating  liis  passions,  as  if  in  advance  of  his  company,  hy  this 
S()lilo(piy,  in  which  he  anticipates  so  much  hapj^iness.  I -f- will  4- test'' +  thee  "with  4- 
gladness ;  !|  Tlie  jocund  hour  is  favorable  for  the  experiment  in  its  full  force,  and  the 
l)articipant  is  at  his  best,  the  ruling  spirit  of  the  occasion,  and'' ^*' 4- see -I- thou  on'*-|- 
g"Ood !  "  i  He  has  nothing  to  do  but  to  enjoy,  and  therefore  gives  himself  up  to  the  luxury 
of  the  nioment.  And''  "+lo  !'  also  he  [this]''  vas'- ''  a 4- breath.  1|  There  was  nothing 
wrong  in  this  festivity,  and  it  was  perhaps  even  justified  in  view  of  the  jihilosophic  pur- 
pose for  which  (in  part  at  least)  it  was  indulged.  Yet  the  main  participant  felt  that  the 
effort  was  a  failure  in  this  its  most  worthy  if  not  essential  aspect.  It  did  not  help  to  solve 
the  problem;  for  at  best  it  was  no  more  than  any  person,  however  uniutellectual,  sensual  or 
even  grovelling,  might  achieve.  There  was  no  higher  lesson  than  mere  gratification,  and 
that  of  a  very  low  order. 

2.  As 4- to 4- laughter  l4-said,  "it  is  boastful  [distracted]';"!  The  more  dem- 
onstrative form  of  social  exhilaration,  whicli  naturally  expressed  itself  thus,  was  per- 
ceived to  be  positively  degrading  or  at  least  nonsensical.  It  was  Lord  Chesterfield,  we 
believe,  tiiat  paragon  of  good  manners,  who  pronounced  laughter  a  breach  of  politeness; 
and  loud  cachinnation  is  certainly  a  maik  of  vulgarity,  especially  in  public  or  in  a  large 
company  (chap,  vii,  6).  The  fundamental  reason  of  this  lies,  we  ap])rehend,  in  the  fact  that 
the  risible  faculties  are  not  under  voluntary  control;  they  nre  furthermore  excited  by  some- 
thing ludicrous  and  therefore  abnormal;  and  again  theiV  action  is  a  distortion  of  the  coun- 
tenance, and  in  so  far  unseemly.  Besides,  there  is  a  natural  reaction  from  this  excitement 
to  a  corresjjonding  depression  of  s[)irits  (Prov.  xiv,  13) ;  and  for  ail  these  reasons  a  well-bred 
gentleman  is  always  conscious  of  a  certain  loss  of  dignity  after  giving  way  to  a  ])eal  of  this 
sort,  even  if  it  do  not  degenerate  into  a  coarse  guffaw.  To  this  sense  of  mortification  the 
writer  seems  here  to  apply,  with  great  propriety,  the  stigma  of  craziness.     and  4- as  4- to  4- 


'  A  panigogic  form  indicating  cncoiiragement  or 
earnestness. 

-  An  impetrative  advoib,  vd\  used  in  a  like  vein 
of  cohortation. 

^  The  Pie!  (intensive)  form  of  udrdJi,  prop,  to 
smell,  and  thus  try  the  quality  of  anything. 

■*  To  "see,"  like  to  "  know,"  in  Hebraistic  phrase 
IS  often  e(|uivalent  to  cxptrieucc  ;  especially  when 


b"-  (as  here),  lit.  in,  is  added  in  tiie  sense  of  satis, 
faction. 

°  The  interjection  is  a  mark  of  sur[)rise  and  hciiee 
of  something  noteworthy  or  decisive. 

''  The  pronoun  is  emphatic  here,  being  ex- 
pressed. 

'  meholdl,  Pual  (intens.  pass.)  participle  of  the 
same  root  as  in  note  '>*'''. 


11,3 


ECCLESIASTES. 


53 


_^_  "V".       3  *I  sought  in  mine  [my]  heart  tto  give 

— '- myself  unto  wine,  "yet  acquainting  mine 

fmy]  heart  with  *  wisdom  ;  and  to  lay  hold  on  fully, 
till  1  might  see  what  was  that  [if  that  tvas]  good  for 
the  sons  of  men,  which  they  should  do  under  the 
heaven  Jail  the  days  of  their  life. 

4  1  made  me  great  <=  worl<s ;  I  builded  me  ^  houses ; 
1  planted  me  « vineyards : 


*ch.  i,  17.       i  Heb.  to  draw  my  flesh  with  wine, 
number  of  the  days  of  their  life. 


t  Heb.  the 


1611.    o(yet   &  wisdom)  and    c  works,    d  houses,    e  Vineyards. 


3  doeth    it?      I    searched    in    °my    heart  _^^  J^^ 
how  to  cheer  my  Hesh  witli  wine,  'my 

heart  yet  '  guiding  me  with  wisdom,  and  how 
to  lay  hold  ou  folly,  till  I  might  see  what  it 
was  good  for  the  sons  of  men  that  they  should 
do  under  the  heaven  ^all  the  days  of  their  life. 

4  I  made  me  great  works ;   1   builded  me  houses ; 


I  Or,  holding  its  course       2  Heb.  the  number  of  the  days  of 
their  life. 


gladness,  "what  yon  has  +  done  ?||  Even  as  to  the  more  subdued  style  of  titillation 
which  expresses  itself  mei'ely  by  a  smile,  the  question  may  justly  be  raised,  whetlier  it  has 
not  done  more  harm  than  good.  It  has  at  any  rate  subserved  no  rational  or  useful  purpose: 
if  it  was  unpremeditated,  it  could  have  no  motive;  and  if  designed,  it  was  fictitious.  In 
either  case  it  is  a  self-reproach.  True,  mirth  is  spontaneous,  and  genuine  wit  is  natural; 
but  the  social  stimulation,  under  the  circumstances  here  contemplated,  is  ratlier  an  infection, 
as  in  a  "laughing-club,"  tliose  absurd  spectacles  which  only  serve  to  show  tliat  glee  is 
catching.  There  is  therefore  nothing  morbid,  ascetic  or  morose  in  the  query  with  which 
this  experiment  of  the  royal  sage  ends.  Kis  strong  language  lierc  is  thus  not  the  e.xaggera- 
tion  of  an  e.V'pnrte  disputant,  but  the  sober  estimate  of  a  calm  and  candid  retrospect. 

3.  I  +  explored'-""  in -i- my -t- heart,  to^-draw'^  with -t- (the")  +  wine  (to-wit)''"' 
my -f  flesh ; '"  II  Dissatisfied  with  the  foregoing  attemj^t,  whicli  could  only  disgust  the 
fastidious  or  the  discreet,  and  was  sure  to  pall  upon  even  tlie  recl^less,  the  experimenter 
now  resolves  to  intensify  the  ahandon  which  his  boon  companionship  had  engendei-ed,  by 
the  artificial  stimulus  of  the  inebriating  cup,  as  the  ne-2}lus-u.ltra  of  revelry,  and-f-my-l- 
heart''"-  i  was  guiding  by 4- (the)'' ""  + wisdom,  and  [even]"  to-l-seize  on"-Fsilli- 
ness; '' '''  |i  Tlie  experiment  was  not  only  a  dangerous  but  a  delicate  one,  for  actual  intoxi- 
cation must  be  avoided,  since  then  degradation  and  the  consequences,  physical  and  mental, 
of  a  debauch  would  be  incurred,  but  stupefaction  would  also  prevent  the  intelligent  ob- 
servation of  the  symptoms  and  sensations  incident  to  the  experience.  He  must  therefore 
cautiously  proceed  only  so  far  as  to  realize  the  "gay"  feelings  and  maudlin  reverie  of  the 
half-tipsy  state,  in  order  to  exhaust  the  excitement  and  dreamy  bliss,  without  reaching  the 
stage  of  insensibility  or  unconsciousness.  A  nice  point,  indeed;  and,  as  we  shall  see,  he 
declines  to  tell  us  whether  he  managed  it  successfully.  Very  few  topers,  we  presume,  care 
to  divulge  themselves  freely  as  to  this.  The  recollection  of  their  self-imbrutement,  if  they 
are  able  to  recollect  it  all,  is  not  a  flattering  or  pleasant  one.  In  passing  we  may  remark, 
that  had  the  writer  been  composing  a  cool  prosaic  or  therapeutical  treatise  upon  the  subject, 
he  might  perhaps  have  found  literal  terms  in  the  Hebrew  language  for  expressing  the  facts 
and  the  emotions;  but  as  he  was  writing  a  poem,  and  a  moral  one  at  that,  he  seems  to  us  to 
have  selected  very  terse  and  appropriate  phraseology  for  the  purpose — the  dazed  condition 
of  sleepy  "foolishness"  being  a  vei-y  apt  picture  of  the  semi-drunken  man.  in -!- course -f 
of  [until]  (which  [thatj)"  I -1- might -f  see  where  [whether]  yon  is  good  for-l-the-i- 
building-ones  [sons]-|-of  (the)+man,'' "  ||  His  object,  he  here  definitely  and  finally 
repeats,  was  to  ascertain  if  this  were  really  (as  the  infatuated  persistence  of  the  drunkard 
seems  to  argue,  at  the  expense  of  every  other  consideration)  the  summnm  honum  for  a  human 
being,  which  they -f  might -f  do  under  the -l- sky  the -f- number -l- of  the -t- days -f 
of  their -f  life.''  ||  Not  merely  whether  this  practice  was  a  good  thing  for  an  occasional 
indulgence,  but  as  a  steady  habit  and  in  the  long  run.  The  wi'iter  does  not  pause  to  say 
that  he  decided  this  question  in  the  negative,  but  passes  on  as  quickly  as  possible  to  an- 
other and  less  painful  theme.  Nor  did  he  need  to  do  more  than  thus  intimate  his  conclu- 
sion, for  universal  experience, — nay,  the  mere  sight  of  the  wreck  of  humanity  to  which  this 
vice  reduces  its  devotee  (see  it  depicted  by  Solomon's  own  pen,  Pi'ov.  xxiii,  20-35), — was  a 
sufficient  answer.  He  was  himself  too  shrewd  a  philosopher  and  too  wily  an  empiricist  to 
be  caught  in  the  trap  of  the  moderate  dram-drinker.  He  does  not  even  deign  to  echo  his 
usual  finis  of  "It  is  all  a  breath;"  for  in  truth  the  issue  of  such  a  choice  was  a  fearful  and 
fixed  reality,  a  doom  which  would  follow  its  victim  not  merely  all  the  days  of  his  life  under 
the  heavens,  but  bury  him  s])eedily  in  a  dishonored  grave.  Eventually,  hovvevei",  he  does 
characterize  such  indulgence  as  being  that  of  the  fool  (vii,  4). 

4.  1 4- made -f  great  my -f- deeds  : '''  I-i-built   for-t-me  built-things   [houses];'* 


*•  mcbihak.,  here  fig.  to  develop,  i.  c..  stimu- 
late. 

'  Article  used  with  uoun  of  material. 

'"  bcLmr,  used  in  a  wide  sense,  including  here 
especially  the  physical  appetite,  or  perhaps  the  ca- 
pacity for  excitement. 

"  Expletive. 


'^  The  plur.  "of  excellence,"  i.  e.,  intensive. 

'*  rna'aseh,  anything  executed,  whether  personal 
property  or  real  estate;  here  of  course  structures 
and  their  accompaniments  as  immediately  specified. 
Comp.  the  root  in  note  ■^^. 

'^  /jottii/m,  in  which  the  dagesh  implies  the  »(!<« 
of  the  root  idndli,  as  if  from  bouelh. 


54 


ECCLESIASTES. 


II, 


_^_  "y_       5  I  made  me  gai'dcns  and  oreliards,  and  I 
— planted  trees  in  them  of  all  kind  of  a  fruits  : 

6  I  made  me  pools  of  water,  to  water  therewith  the 
wood  that  brin<feth  forth  trees : 

7  I  got  ''me  servants  and  maidens,  and  had  *serv- 
ants  l)orn  in  my  house;  also  1  had  great  possessions 
of  great  and  small  «  cattle  above  all  that  were  in  Jerii- 
salena  before  <*  me  : 


*  Heb.  sons  of  my  house. 


a  fruits.    6  me    e  cattle,    dtne. 


5  I  planted  me  vineyards ;  I  made  me  _A..  R. 
gardens  and  parks,  and  I   planted  trees  — ' ' 

6  in  them  of  all  kinds  of  fruit :  1  made  me  pools 
pf  water,   to   water   therefrom    the   forest    where 

7  trees  were  reared :  I  bought  menservants  and 
maidens,  and  had  servants  born  in  my  liouse ; 
also  I  iiad  great  possessions  of  herds  and  flocks, 
above    all    that    were   before    me    in    Jerusalem : 


I  +  planted  for  +  me  vineyards ;  '^  ||  The  experimentalist  now  vaults  from  the  abyss  of 
dissipation  to  the  ether  of  the  artistic,  the  first  requisite  of  wliich  (in  the  ordinary  and  cer- 
tainly in  the  Oriental  mode  of  life)  is  a  fine  edifice  with  appropriate  grounds  and  equip- 
ments. For  all  this  we  know  Solomon  was  famous,  and  here  his  taste  had  ampler  scope  and 
better  prospect  of  satisfaction.  He  therefore  dwells  upon  the  details  of  this  project  with 
great  enthusiasm.  In  such  a  family  establishment,  especially  of  a  monarch,  the  palace  with 
its  outbuildings  is  the  main  and  central  feature,  and  rouncl  this  are  naturally  grouped,  as 
most  available  and  agreeable  for  table  use,  as  well  as  occupying  less  space  than  otlier 
growths,  the  grape-vines,  which  require  to  be  set  out,  with  time  for  their  development. 
These  are  all  exclusively  for  the  royal  use  and  pleasure,  no  revenue  being  expected  from, 
them ;  on  the  contrary  they  are  maintained  at  the  public  expense. 

5.  I-hdid"  for  4- me  fenced-piaces  [gardens]  and -I- parks,'"  and -I- I  +  planted 
in -I- them  tree  "  + of  complete  |  every]  fruit;  ||  Immediately  adjoining  the  direct 
premises  of  the  palace,  and  usually  outside  its  first  line  of  walls,  are  of  course  located  the 
arable  grounds  set  apart  for  the  vegetables,  flowers  and  other  horticultural  needs  or  decora- 
tions; and  beyond  these  again  extensive  orchards  (of  olives,  figs,  pomegranates,  oranges, 
etc.),  which  require  still  larger  space.  These  are  also  used  as  pleasure-grounds  for  walk- 
ing, driving  or  resting  in;  and  are  likewise  adorned  with  statues,  pet  or  rare  animals,  etc., 
here  taken  for  granted. 

6.  I  +  did"  for  +  me  kneeling-'piaces  [pools]"'  -i-  of  water,  to  -i-  cause  -I-  to  + 
drink'"  from -h them  forest'''  sprouting""  trees.  ||  In  tropical  countries,  where  rain 
never  falls  in  summer,  irrigation  is  most  im]iortant;  and  to  many  kinds  of  trees  (especially 
fruit-bearing  ones)  it  is  essential  for  their  growth  and  even  for  their  life.  This  they  par- 
ticularly require  in  their  younger  period,  before  the  roots  have  sufiiciently  penetrated  the 
soil  to  reach  the  subterraneous  moisture.  For  this  reason  gi'oves  are  scarce  in  Palestine  as 
a  rule  (at  the  present  i^articularly  so),  and  even  isolated  trees  are  a  refreshing  rarity.  In 
Oriental  cities  they  are  much  cherished  for  their  fruit,  shade  and  verdure,  many  species 
being  evergreen  there  of  genera  usuallj^  deciduous,  while  others  shed  their  leaves  gradually 
during  the  year,  and  thus  never  appear  bare,  owing  to  the  absence  of  frost.  They  are 
therefore  the  chief  natural  ornament  of  palatial  grounds,  as  they  are  of  public  ones  every- 
where. 

7.  I -I- acquired"'  servants""  and -i- slave-maids,"^  and -j- building-ones  [sons]'^* 
-t- of  the"  +  built-thiiii;  |house|,  this  was-extant"''  to -h  me  ;  1|  Domestics  are  a  neces- 
sity to  every  large  establishment ;  and  to  obtain  these  is  the  next  concern  after  erecting 
the  i-esidence  and  laying  out  the  grounds.  Wealth  and  rank  easily  secure  them,  and  des- 
potism is  not  slow  (in  the  East  at  least)  in  enforcing  labor,  where  it  is  not  freely  rendered. 
Neither  sex  and  no  age  are  exempt  from  the  call ;  but  of  course  those  reared  in  the  family 
are  particularly  serviceable,  from  attachment  and  acquaintance  with  the  habits  and  wishes 
of  their  superiors.  How  systematic  and  complete  were  Solomon's  arrangements  imder  this 
and  the  associated  items,  may  be  seen  from  the  copious  accounts  in  1  Kings  ix,  x ;  1  Chron. 


'^  kerern,  which  usually  included  vegetables  and 
other  fruits  planted  among  the  grapes,  like  an  or- 
chard  garden.  The  plur.  may  denote  several  such 
palaces  iu  different  parts  of  the  country,  as  is  usual 
for  royalty  ;  with  oftentimes  more  than  one  vine- 
yard on  the  respective  quarters  of  each. 

""  piirder^  a  Persian  word  (but  no  evidence  of  a 
late  date  of  the  book,  for  it  appears  in  Cant,  iv,  13), 
whence  the  Eng.  Parnd/xe  ;  denoting  a  large  hunt- 
ing-ground such  as  are  represented  on  the  Assyrian 
sculptures. 

'''  '<'/.s,  an  individual  tree,  here  used  collectively 
for  the  plur.  (as  often  in  Heb.  with  this  and  almost 
any  other  noun) ;  therefore  without  the  article. 

'*  xhd<]('ili  (in  Ilipliil),  apiilied  usually  to  animals, 
but  here  to  plants.  It  is  of  broader  signification 
than  shd/hd/i,  to  "  (juaff." 


'^  ya'm\  a  cojme ;  here  used  collectively,  and 
hence  without  the  article. 

'^^  tsdiuach,  to  shout  forth  iu  vegetation ;  here  used 
causatively  or  transitively,  like  the  Eng.  (/rowitig. 

2'  qdiiu'/i,  strictly  to procnrf,  usually  by  purchase  ; 
here  evidently  meaning  to  buy  slaves,  who  were 
allowed  to  the  Hebrews,  if  of  foreign,  i  e.,  heathen, 
stock. 

^^  'ebed,  a  male  vorkrr  ;  whether  hired  or  forced. 

-3  sJiiplichdIi.,  a  female  servant,  usually  bond. 

^^  That  is,  home-born. 

^5  Article  omitted  because  the  noun  is  already 
sufficiently  definite;  of  course  his  own  house  is 
meant. 

-'■  The  copula-verb,  being  here  expressed,  is  em- 
phatic, and  denotes  that  these  became  in  course  of 
time  his  property  or  retinue. 


11,  8 


ECCLESIASTES. 


55 


_A..  "V".       8  *1  ffatliered  me  also  silver  and  gold,  and 

the  peculiar  treasure  of  kings  and  of  the 

pTOviiices :  1  gut  [got]  ine  men  singers  and  women 
singers,  and  the  delights  of  the  sons  of  men,  «a« 
tmusieal  instruments,  and  that  of  all  sorts. 

tHeb.  musical  instrument  <^  and 
a  as       6i.       c  instrument, 


8  I  gathered  me  also  silver  and  gold,  and  J^^  pj, 
the  peculiar  treasure  of  kings  and  of  the  " 

provinces:    1  gat  me   men   singers   and   women 
singers,   and   the   delights   of  the  sons   of  men. 


xxvii ;  2  Chron.  i,  viii,  ix,  also  acquirement "  + of  prier  [herdj'"^  and + flock  ^^ 
abundantly'-"  was-extant'"  to  +  me  from  [more  than ]^"  + complete  [all]  -which 
[who  I  had  +  been"  +  extant  to  +  the  +  face  +  of  +  me  in  +  Possess-peace.''  ^'  !|  The 
creatures  to  graze  on  these  wide  domains,  or  rather  to  be  pastured  ou  meadows  far  re- 
mote, but  all  kept  for  the  royal  table  and  larder,  were  likewise  provided ;  and  the  mon- 
arch adds  with  pride  and  truth  that  he  excelled  even  his  kingly  father  in  the  vast  and 
orderly  commissariat  of  his  own  reign,  altliougli  he  delicately  alludes  to  David  in  the 
plural. 

8.  I  +  amassed'-  for -l- me  also  silver  and -l- gold,  ||  Funds  of  course  were  needed 
for  all  this  expenditure,  and  that  in  unusual  abundance ;  of  which  coin  or  at  least  bullion 
was  anciently  the  sole  representative.  The  precious  metals  have  always  been  the  standard 
of  commercial  value,  and  the  medium  of  exchange  or  payment.  We  have  already  referred 
to  the  historical  passages  which  confirm  this  statement  of  Solomon's  affluence,  and  which 
also  inform  us  of  the  source  of  supply.  Immense  quantities  of  gold  and  silver  were  moreover 
lavished  on  his  editices  and  their  furniture,  especially  the  Temple.  and-|-treasure''-|-of 
kings  and-1-the-l-pleaderships  [provinces]."!  A  regular  income  for  the  public  ex- 
checker  was  essential  to  provide  for  this  enormous  drain ;  and  this,  as  we  know,  was  large- 
ly prearranged  by  David  (1  Chron.  xxii,  14  ;  xxix,  2),  chiefly  out  of  the  spoils  of  conquest 
(3  Sam.  viii,  6-13;  1  Chron.  xviii,  7-11 ;  xxvi,  3G,  27),  which  made  his  dominions  an  empire 
for  his  son  (2  Chron.  ix,  23-28),  including  allies  (2  Chron.  ii,  3,  etc.)  and  tributaries  (at  home, 
2  Chron.  viii,  8;  and  abroad.  2  Chron.  viii,  18).  I-|-did'^  for -I- me  singing- -I- men  and-f 
singing -I- women,  II  The  charms  of  music  were  added  to  these  physical  ap])liances  of  luxury. 
David  had  cultivated  both  poetry  and  song,  but  only  in  the  sacred  line  already  pursued  by 
the  schools  of  the  prophets  (1  Sam.  x,  5),  and  for  liturgical  purposes  (1  Chron.  xv,  10-24; 
xvi,  42;  xxiii,  5;  xxv,  1-7).  Now,  however,  the  art  was  improved,  extended  and  invoked 
for  social  as  well  as  domestic  entertainment,  and  we  can  easily  imagine  that  native  (and 
probably  also  foreign)  talent  was  encouraged  and  invited,  the  evidences  of  which  appear 
not  much  later  in  the  voluptuous  and  effeminate  minstrels  of  both  kingdoms  (Isa.  v,  11,  12; 
Amos  V,  23;  vi,  4-6).  Even  the  combination  of  the  basso  and  the  soprano  parts  is  implied  in 
the  mention  of  the  two  sexes  here,  as  is  intimated  in  the  much  earlier  ptean  at  the  lied  Sea 
(Exod.  XV,  1,  20,  21).  and  +  luxuries'°-f  of  the'-'  +  building-ones  [sons]-f-of  (the)'-" 
4-  man, —  ||  Female  charms  shed  their  tender  influences  over  the  household  in  those  thousand 
little  ways  and  adjustments  that  show  the  presence  of  a  retined  and  tasteful  woman :  the  fur- 
niture harmoniously  arranged,  the  dust  and  cobwebs  carefully  removed,  the  colors  properly 
combined  and  contrasted,  the  light  and  shade  well  balanced,  and  the  full  effect  of  everything 
brought  out ;  then  the  sweet  vivacious  voice,  the  cheery  aspect,  the  beauteous  form  and 
drapery,  and  the  tout  ensemble  that  makes  mother,  wife,  daughter,  the  attraction  of  home 
and  the  magnet  of  visitors ;  all  the  witchery  that  ever  has  and  ever  will  bespeak  and  com- 
mand the  spell  of  the  sex  over  the  "lords  of  creation."  In  the  palace  of  the  daughter  of 
Pharaoh,  we  may  v,'e[\  suppose,  no  native  or  exotic  graces  would  be  lacking  to  the  courtly 
parlors  and  elegant  boudoirs;  where  princesses  Avere  the  "maids  of  honor"  (Psa.  xlv,  9), 
and  the  dowagers  of  the  former  reign  were  the  honored  state-fixtures  (Cant,  vi,  8,  9).  The 
visit  of  the  queen  of  Meroe  was  one  example  of  the  noble  females  whose  society  at  timea 


^'  miqneh,  from  qdndh,  to  obtain  (usually  by  pur- 
chase), and  therefore  own  (note  ^'). 

■■'*  bdqdr,  a  beeve  ;  so  called  from  its  horns,  as  if 
for  goring  ;  here  used  collectively  in  the  sing. 

^*  /so'h,  a  company  of  sheep  or  goats  ;  here  like- 
wise used  collectively. 

•*"  The  prep,  m-  (a  contraction  of  »u'«,  "  apart 
from  "),  used  as  a  sign  of  the  comparative  degree. 

^'  The  slight  empliasis  contained  in  this  pluper- 
fect sense,  as  denoting  actual  but  not  contempora- 
neous existence,  requires  the  verb  to  be  expressed. 

*'■*  kdnar,  a  not  very  frequent  term,  prop,  signi- 
fying to  accumulate  wealth. 

33  oHpdldh,  a  very  rare  term,  prop,  meaning 
wealth  as  acquired ;  here  such  as  would  befit  the 
royal  coffers. 


**  m^dii/ndh,  a  Chaldaizing  term,  but  perfectly 
agreeable  to  Heb.  formation ;  from  dii/n,  to  arbi- 
trate or  rule ;  used  in  the  exilian  period  of  the 
Babylonian  and  Persian  satrapies,  l)ut  no  evidence 
of  a  very  late  date,  as  it  occurs  in  Jeremiah's  writ- 
ings (Lam.  i,  1). 

3*  'dudh,  the  common  word  for  bringing  to  pass, 
making  or  producing  anything,  but  as  applied  to 
musicians  of  course  implying  a  process  of  training 
and  elaborate  qualification. 

3*'  b^rikdh,  from  bdrak,  to  "  kneel ; "  as  there 
the  camels  kneel  for  unlading,  and  the  men  to 
drink. 

"''  ta'iinugdh,  from  'dnng,  to  be  soft  or  delicate  ; 
vol uptnousness  or  feniiuiue  grace,  as  in  Cant,  vii, 
6  [7]. 


56 


ECCLESIASTES. 


II,  9 


JL.  "V.       9  So  I  was  great,  and  increased  more  than 
all  that  were  before  me  in  Jerusalem:  also 
my  wisdom  i-emained  with  me. 

10  And   whatsoever  mine    [my]  eyes  "desired  1 
kept  not  from  ''  them,  I  witliheld  not  my  heart  from 
a".y  "joy;  lor  my  heart  rejoiced  in  all  my  <i labour: 
and  this  was  my  portion  of  all  my  lal)our. 

9  ' "  musical  instruments  of  all  sorts.     So  I  J^^  J^, 

was  great,  and  increased  jnore  than  all  — '- 

that  were  before  me  in  Jerusalem  :  also  my  wis- 
10  dom  2  remained  with  me.     And  whatsoever  mine 
-    eyes  desired  I  kept  nut  from  them:  1  withheld 
not  my  heart   from  any  joy,  for  my   heart   re- 
joiced  because  of  all  my' labour;   and  this  was 

1  Or,  concubines  very  many  b       2  Or,  stood  by  me 

1611.          a  desired,       fcthem;        cjoy:       rf  labour; 

"concubines  very  many.       hOr,  musical  instru-    British. 
ments,  and  that  of  all  sorts    The  Sept.  and  Syiiac  ren- 
der, cupbearers,  male  and  female.    The  meaning  of 
the  Hebrew  is  very  uncertain. 

adorned  the  royal  apartments  (2  Chron.  ix,  1-9;  comp.  ver.  23,  24;  Psa.  xlv,  12).  lady^" 
and  +  ladies. '■ "'  ||  A  numerous  hat-em  is  the  boast  of  Oriental  courts,  and  Solomon  had 
this  distinction  to  an  unexampled  degree  (1  Kings  xi,  3).  They  were  not  merely  for  his 
pleasure,  but  most  of  them  were  doubtless  matches  of  policy,  practically  hostages  of  fealty 
and  alliance  with  the  neighboring  powers,  as  was  (anct  still  isj  the  custom  with  the  auto- 
crats of  those  regions;  a  fact  which  serves  in  part  to  explain  the  facility  with  which  he 
yielded  to  their  teasings  for  each  one  her  national  chapel  (1  Kings  xi,  7,  8).  True,  among 
this  motley  seraglio,  some  were  "no  better  than  they  should  be,"  if  we  may  judge  from 
the  severe  estimate  of  the  uxorious  master  himself  (chap,  vii,  28),  and  his  frequent  cautions 
against  the  tricks  of  womankind  (Prov.  ii,  16-23;  v,  3-6;  vi,  24-35;  vii,  5-24;  ix,  13-18); 
yet  he  could  appreciate  a  worthy  matron  (Prov.  xxxi,  10-31),  as  well  as  a  devoted  wife 
(Prov.  V,  15-19).     His  picture  of  domestic  felicity  here  is  therefore  complete. 

9.  The  writer  now  pauses  to  survey  the  scene,  and  to  see  if  anything  is  yet  lacking  lie- 
fore  he  states  his  conclusion  respecting  its  adequacy.  A  few  intermediate  words  are  there- 
fore subjoined,  as  usual  with  him,  preparatory  to  this  announcement.  And -1- 1  +  made + 
great  and -f- added'^  from  [more  than]="'-i- complete  fall]  -which  [who] -i-had-l-beeu- 
extant  to-t-the  +  face-i-of+me  in-l-Possess-peace; '- •"  I  This  is  a  repetition  of  a 
])recediug  remark,  that  stands  in  a  similar  mid-station  of  the  previous  formally  drawn  con- 
clusion, and  is  calculated,  as  there,  to  express  the  fact  that  everything  had  been  successfully 
accomplished  so  far  as  ^he  outer  task  itself  was  concerned.  Whether  the  inner  result  was 
the  same,  is  now  the  question ;  but  before  answering  this,  the  writer  adds  another  clause, 
which  in  like  manner  corres]>onds  to  the  second  hemistich  of  that  verse,  namely,  a  reference 
to  his  own  "wisdom,"  as  the  interior  capacity  to  judge  concerning  this,  yet^"  my-f 
"wisdom,  it',  *^  stood  to-l-me.  ||  As  in  the  case  of  the  last  experiment,  that  of  wine 
(ver.  3),  he  still  did  not  "lose  his  head,"  with  all  his  grandeur  and  its  effeminacy;  he 
ke|)t  steadily  in  view  his  main  ])urpose  in  all  this  outlay  and  disi^lay,  which  was  not  mere 
jiersonal  gratification,  but  a  philosophic  aim  to  ascertain  the  real  capability  of  such  kinds  of 
enjoyment  to  satisfy  the  longings  of  an  immortal  soul;  and  in  this  light  he  now  proposes  to 
review  it.  His  tirst  reliection,  likewise  expressed  in  this  clause,  is  that  he  had  prosecuted 
the  experiment  sagaciously  as  to  plan,  and  skilfully  as  to  execution.  If  it  had  proved  a 
failure,  the  fault  did  not  lie  here;  and  therefore  no  better  result  could  be  expected  from 
a  further  attempt,  either  on  his  own  part  or  on  that  of  others.  The  scheme  itself  must  be 
essentially  defective.  But  there  are  one  or  two  other  points  where  perhaps  the  source  of 
weakness  and  consequent  disappointment  may  have  lain,  and  these  he  now  proceeds  to  ex- 
amine, ere  he  pronounces  a  full  and  final  verdict  in  the  case.  Thej'  are  more  common  de- 
fects than  the  other,  and  he  there foie  lingers  a  little  more  amply  in  considering  them. 

10.  And -1- complete  [anything]  -which  my  +  eyes  asked,  not  I + reserved 
from -F them;  not  1 4- restrained  (to-^wit)'-^'  my  +  heart  from -i- complete  [any] 
gladness:  ||  These  two  hemistichs  of  the  parallelism  put  the  same  idea,  the  indulgence  of 
every  inclination,  in  different  aspects;  namely,  as  an  external  solicitation  (some  object  vis- 
ibly attainable),  and  as  an  internal  craving  (an  ideal  image) ;  both,  however,  of  course,  in 
the  line  of  aesthetic  gratification.  In  neither  respect  was  he  balked  for  want  of  means  or 
opportunity;  and  therefore  could  not  say  or  feel  that  under  more  favorable  circumstances 
he  might  have  succeeded  to  his  heart's  full  content  in  that  still  higher  or  profounder  sphere 
where  the  human  sotil  has  its  inmost  home,  namely  (as  we  shall  eventually  see),  the  realiza- 
tion of  its  spiritual  ambition,  which  consists  (from  a  natural  ])oint  of  view)  in  the  complete 
harmony  of  all  its  powers,  in  their  utmost  and  consciously  normal  exercise,  because  my 
-t-heart  was''  g-lad  from -i- complete  [all]  my -f  toil,  and -t- yon  was-extant'' -"  as 
my  4- allotment'"  from -l- complete  [all]  my -f  toil.  I!  This  contemplation,  which  is  so 
closely  related  to  the  preceding  that  it  is  introduced  as  a  conclusion  from  it  ("for"),  like- 


^^  shidddh,  occurring  here  only,  but  prob.  equiv- 
alent to  ,s7t«i[/,  the  female  f/rcasl,  and  thus  distinct- 
ively used  for  the  sex. 

^*  Here  the  object  of  these  verbs  is  purposely  left 
indefinite,  but  may  be  substantially  supplied  from 


the  corresponding  clause  above  (i,  16),  from  which 
the  word  "  wisdom "  is  reserved  for  the  next 
clause. 

'^^  ^aph,  denoting  something  additional  and  con- 
trasted ^  moreover,  however. 


11, 11 


ECCLESIASTES. 


57 


J^^  "V.       11  Til  en  I  looked  on  all  the  works  that 

— '- my  hands  had  wrought,  and  on  the  labour 

that  I  had  laboured  to  do:  «and,  behold,  all  ivas 
*>>  vanity  and  vexation  of  spirit,  and  thei'e  -was  no 
protit  under  the  <^sun. 

12  If  And  I  turned  <^  myself  to  behold  wisdom, 
tand  "  madness,  and  folly :  for  what  /can  tho  man 
9 do  that  Cometh  after  the  king?  Xeve/i  that  which 
hath  been  already  done. 

*  ch.  i,  3.  +  ch.  i,  17  ;  vii,  25.  h  I  Or,  in  those  things  which  have 
been  already  done. 


1611.    a  and  behold    6  vanity,    eSun    dmyself   emadnessand 
/can    gdo,    ft  23. 


11  my  portion  from  all  my  labour.     Then  J^^  J^_ 

I  looked  on  all  the  works  that  my  hands  — '- - 

had  wrought,  and  on  the  labour  that  I  had  la- 
boured to  do:  and,  behold,  all  was  vanity  and  a 
striving  after  wind,  and  there  was  no  proiit  under 
the  sun. 

12  And  I  turned  myself  to  behold  wisdom,  and 
madness  and  folly  :  for  what  can  the  man  do 
that  Cometh   i  after  the  king  ?    even   that   which 


1  Or, after  the  king,  even  him  whom  theif  made  king  long  ago  T 
Or,  after  the  king,  in  those  tilings  which  have  been  already 
done  f 


wise  reiterates  a  thought  (this  time  a  double  oue),  namely,  that  the  exjierimenter  had  worked 
hard  throughout  ("from  all  my  toil"),  and  had  extracted  all  the  enjoyment  ijossible  from 
its  accomplishment;  and  this  again  in  two  asjjects  (reversing  the  j^revious  order),  namely, 
from  internal  appetency,  and  from  external  apportionment.  This  last  expression  points  to 
the  inexorable  (divine)  law  of  compensation  in  kind  and  degree  for  all  human  exertions, 
which  had  already  been  hinted  at  (i,  13),  and  which  Avill  yet  be  conclusively  exi)ressed 
(xii,  14).  No  escape  now  remains  from  the  retrospect  of  all  this  most  splendid  and  not-to- 
be-surpassed  effort  of  the  royal  sage  to  reach  the  fountain  of  imalloyed  bliss;  the  blank 
deduction  stares  him  full  in  the  face — it  was  a  total  failure,  and  a  hopeless  one.  This  ac- 
cordingly he  frankly  but  bitterly  avows,  in  the  remainder  of  this  personal  recital  (the  resi- 
due of  the  chapter),  by  repeated  and  varied  confessions. 

11.  And'' '"-i- 1 -1- faced,  ^"  even  !,'•'"  on-fall  niy  +  deeds  which  +  had -I- done  my 
+  hands,  and  -h  on  -f  the  +  toil  which  +  1  +  had  -f  toiled  to  -I-  do ;  ||  Having  at  tai  ned  the 
pinnacle  of  fortune  and  of  fame,  the  writer  here  turns  squarely  round  and  casts  a  backward 
look  over  the  ])ath  up  which  he  has  climbed.  It  was  one  of  achievement,  indeed,  l)ut  also 
of  painful  exertion ;  and  these  are  the  two  thoughts  naturally  suggested  by  the  writer,  and 
here  presented.  There  was  a  sense  of  relief  from  the  task,  yet  of  fatigue  after  it.  The 
road  was  a  .steep  and  a  rough  one,  but  the  summit  had  been  gained.  What  now  ?  There 
are  "no  more  worlds  to  conquer,"  no  higher  peak  jiresents  itself  beyond;  and  he  must 
either  sit  down  languidly  upon  the  narrow  apex,  or  plunge  dcjwnward  in  whatever  direc- 
tion. Instead  of  being  reinvigorated  by  the  breezy  air,  or  inspired  by  the  wide  prospect,  his 
thoughts  revert  to  himself;  for  all  this  he  had  done  for  his  own  sake  merely.  He  is  now 
only  opjiressed  with  the  panting  Ijreath  and  the  jaded  limbs  caused  by  the  arduous  ascent,  and 
finds  that  he  is  still  liaunted  by  the  insatiable  ambition  tliut  refuses  to  be  satisfied  with  even 
its  own  creations.  The  trouble  is  within  him,  and  the  ]ihantom  of  unrest  pursues  him  still. 
and4-lo!' the -1- complete  [whole]  was  a+breath'''  and-f  a-f  feeding'-^'-l-of  wind, 
and  +  there -I- was -1- nothing- +  of  exceedence'-'  under  the+sun.  ||  It  was  the  same 
old  story  over  again:  he  could  not  escape  from  himself,  nor  rise  superior  to  his  own  wants. 
He  had  gained  nothing  essential :  he  was  no  better,  and  therefore  no  happier.  External 
circumstances  had  no  power  to  change  his  heart :  his  acquisitions  and  achievements  could 
not  touch  his  inner  nature;  and  the  reaction  from  the  excitement  of  outward  occupation 
and  of  mental  strain  comes  over  him  with  redoubled  force.  The  end  of  the  line  was 
reached,  and  there  was  a  blank  beyond.  Nay,  there  was  a  vacuity  even  here,  "an  aching 
void  the  wf)rld  can  never  lill."  What  better  off  was  he  after  it  all  ?  Reason,  jiassion,  con- 
science told  him  in  unmistakable  tones.  Nothing!  He  was  the  same  discontented  being 
still,  seeking  a  will-of-the-wisp,  in  the  bewitching  guise  of  earthly  pleasTire,  which  ever 
eluded  his  grasp;  which  rather  was  unsubstantial  as  air,  when  he  had  actually  seized  it. 
He  can  only  weep  tears  of  anguish  over  this  terminal  disappointment.  Let  us  listen  to  his 
self-reproaches  on  the  ])ast,  his  conflicting  thoughts  of  the  present,  and  his  forebodings  for 
the  future.  He  is  all  at  sea,  without  a  star  to  indicate  his  position  or  to  guide  liis  course. 
A  melancholy  spectacle  for  an  old  man,  and  one  so  highly  gifted  and  so  remarkably  favored 
as  he.  AVe  may  learn  something  profitable  for  ourselves  from  his  exi^erience  and  his  re- 
flections. 

12.  And'- ''-f  I -f  faced,""  even  I/-""  to-i-see  wisdom'- "'  and-fboastings'' "^ 
[craziness]  and  silliness:''"!  He  stands  musing,  and  again  shifts  his  attitude  for  a 
clearer  outlook  and  to  recall  his  previous  purpose  (i,  17)  to  penetrate  both  sides  of  human 
exi:)erience,  the  clear  and  the  dark,  which  had  so  suddenly  presented  their  reverse  to  him- 
self. As  he  comes  to  his  senses  after  the  first  shock  of  disappointment,  the  question  arises 
in  his  mind,  true  still  to  its  inborn  instinct  of  investigation.  What  now  or  next  remains 
to  be  done?     But  he  can  see  nothing  further;  he  has  reached  the  ultima  thule  of  teiTene 


*"  pdndh,  to  fiini  one's  self  about,  esi)ecially  in 
order  to  look  upon  (as  here,  comj).  note  ^);  prop, 
to  present  the  face  (pdneh).     This  term  is  a  favor- 


ite one  with  the  writer  to  denote  a  stopping-place 
in  his  argument,  and  a  change  of  position  for  a 
fresh  aspect  of  the  subject. 


58 


ECCLESIASTES. 


II,  13 


^.  "V".       13  Then  I  saw   *that  wisdom   excelleth 

— ' '-  folly,  as  tar  as  light  excelleth  darkness. 

14  tTlie  wise  man's  eyes  m-e  in  his  head  ;  but  the 
foi)l  walketh  in  darkness:  and  I  "myself  perceived 
also  that  one  event  happeneth  to  them  all. 


*  Heb.  that  there  is  an  excellency  in  iL-isdomb  more  than  in 
folly,  etc.        t  Prov.  xvii,  24  ;  ch.  viii,  1. 

1611.  o  myself       bWisdom 


13  hath  been  already  done.      Then  1   saw  _^_  J^ 
that  wisdom    excelleth    folly,  as   far  as  — ' ■" 

14  light  excelleth  darkness.      The  wise  man's  eye.s- 
_  are  in  his  head,  and  the  fool  walketh  in  dark- 
ness :    and  yet  I  perceived  that  one  event  hap- 


Britlsh. 


progress,  the  utmost  goal  of  his  own  endeavors,  and  the  fullest  bounds  of  imperial  re- 
sources, because  what  is  there  as  to -t- the  +  man"  who -I- will -i- come  after  the-i- 
king-?  II  Is  there  any  thing  yet  possible  alter  this  superlative  experiment:'  The  question 
implies  a  negative  answer,  and  thus  leaves  no  room  for  further  hoi)e  or  effort  in  tliis  di- 
rection. Still  the  question  presses  for  a  definite  reply,  he  can  only  do^"  (to-wit)'.  "  that 
which  already  he"  +  has -f- done  (it)/^  ||  He  can  merely  repeat  the  experiment,  but 
of  course  Avitli  the  same  fruitless  result.  Success  is  therefore  absolutely  impossible  by  this 
process.  Real  happiness  cannot  be  secured  by  sublunary  joys.  Is  all  effort  then  to  be 
finally  abandoned?  Must  we  conclude  that  even  our  instincts  in  seeking  a  solution  of  the 
l^roljlem  are  delusive? 

13.  And ''■"■  + 1 -f  saw,  even  1,''""  which  [that]  +  there -i- exists ''='  an-i-exceed- 
ence  '■ '  to  +  (thej  '■ "'  + wisdom  '• "  apart  +  from  [more  than  j  (the) '' "  -I- silliness,  '■ " 
as -I- the*''  exceedence '- "  +  of  (theV'"+ light  apart -f  from  [more  than]  (the)''"'' 
dark :  ||  One  ray  nevertheless  dawns  on  the  bewildered  philosopher.  At  this  crucial  jjoint 
of  his  investigations  and  conclusions,  when  the  very  foundations  of  reasoning  seemed  about 
to  give  way  beneath  him,  he  is  enabled  to  hold  fast  the  intuitive  convictioli,  that,  despite 
the  confusion  and  uncertainty  of  human  experience,  there  is  an  essential  difference  and  a 
real  superiority  in  the  sound  and  deliberate  exercise  of  man's  judgment  over  the  first  and 
shallow  impressions  of  a  non-expert.  Truth  actually  exists,  and  the  mind,  properly  in- 
formed and  disciplined,  must  and  may  be  relied  upon  to  distinguish  it  from  error.  Here 
is  an  impregnable  bulwark  against  even  self-deception,  an  unfailing  refuge  from  despair. 
As  sure  as  there  is  a  sun  in  the  heavens,  and  as  comforting  too,  so  clear  is  the  persuasion 
that  we  really  do  know  some  things,  and  that  we  can  safely  act  upon  that  knowledge. 
"What  a  blessed  sheet-anchor  against  the  gales  of  speculation  and  the  tides  of  skepticism  I 
Happy  the  man,  whether  scientist,  moralist  or  religionist,  who  firmly  holds  confidence  in 
common  sense,  which  is  the  best  definition  of  true  wisdom  after  all.  Our  experimenter  has 
retained  and  even  confirmed  his  belief  in  one  main  principle  at  least;  and  amid  all  his  fluct- 
uations and  discrepancies  it  will  steady  and  clarify  his  thoughts. 

14.  The  +  wise -I- man.  his -f  eyes  are'"  in -f-' his -f  head;  and '''"  + the  +  silly -f  man 
in-h(the) ''■"'-[- dark  is'-''  walking:  |i  This  is  a  semi-proverbial  parallelism  of  the  cou- 
trastive  kind,  and  is  adduced  to  express  the  universal  conviction  that  a  sage  is  practi- 
cally one  who  "  has  his  wits  about  him,"  and  is  tlierefore  less  likely  to  stumble  or  go  astray 
in  the  actual  affairs  of  life  than  a  simpleton,  who  moves  about  as  if  he  had  no  eyes,  or 
"carried  them  in  his  pocket."  Whatever  mistakes  therefore  a  philosopher  may  make  in 
abstract  matters,  he  can  only  correct  them  by  a  recurrence  to  his  jjhilosophy  in  a  recon- 
sidered and  revised  form;  just  as  ordinary  peoi)le  i)reserve  themselves  from  disaster  by 
keeping  a  "  sharp  look  out"  for  mishaps  and  their  causes,  and  by  moving  in  broad  daylight 
(adhering  to  maxims  already  well-established  and  realities  palpably  cognizable)  rather  than 
grojjing  at  night  (amid  the  mysteries  of  Providence  and  the  vagaries  of  their  own  fancy). 
and'-' + 1 -f  knew  also,  even  I,'-""  which  [that] -i- a -I- hap"  one  will -l- happen  to  (to- 
wit)  ''■"  complete  [all]  +  of -f  them.''  ||  Notwithstanding  all  prudence  and  full  warning, 
everybody  must  sooner  or  lat(;r  die,  the  common  and  inevitable  fate  of  mortals.  The  transi- 
tion to  this  final  catastrophe  seems  here  somewhat  sudden ;  but  Ave  must  bear  in  mind  that 
the  writer  was  far  advanced  in  years,  and  therefore  had  but  little  opportunity  now  (the  verb 
rendered  "knew"  is  a  'preteritke  one,  and  often  signifies  merely  "know"  as  a  present)  for 
further  experiment.     He  is  in  fact  reviewing  his  whole  life,  standing  near  its  close;  and  we 


■*'  The  construction  here  is  left  purposely  indef- 
inite, but  the  exactness  of  the  English  idiom  re- 
quii'cs  the  hiatus  to  be  filled,  whicii  the  elliptical 
style  of  Hebrew,  especially  in  poetry,  elegantly  al- 
lows. In  doing  so,  we  necessarily  sacrifice  some- 
thing of  the  donblc-entcndre  of  the  original,  which 
is  designed  to  include  both  the  obvious  sense  which 
we  have  here  adopted  and  also  the  deeper  one  of 
the  simpler  rendering,  "  What  is  mankind '? "  Comp. 
note  '• ". 

*■  The  accus.  particle  ('-  ^')  following  implies  the 
repetition  of  the  transitive  verb  in  the  construction. 

*^  Or  we  may  supply  "  owe,"  i.  e.,  anybody,  as  the 


subject,  the  impersonal  active  thereby  (as  often) 
becoming  equivalent  to  the  passive  "  has  been." 

•*^  The  usual  expletive  addition  of  the  pronoun 
to  show  the  construction  of  the  indeclinable  rel- 
ative. 

■*^  vai',  very  strongly  adversative  by  contrast  of 
the  thought,  although  still  contiuuative  by  reason  of 
"  also  "  added,  as  well  as  the  pronoun  expletively 
repeated. 

■"^  mi(/r(7t,  something  that  hcfnlh  a  person  ;  from 
qdrdh,  to  meet. 

•'''  That  is,  not  only  both  of  the  characters  in 
question,  but  the  entire  race  likewise. 


II,  15 


ECCLESIASTES. 


59 


_A..  "V.       15  Then  Siiid  I  in  luy  lieart,  Asithappen- 

— ^ '-  etli  to  the  fool,  .so  it  *h;ippeMeth  even  to 

«  me  ;  and  wliy  was  I  then  more  wise  ?    >>  Then  I  said 
in  my  heart,  "that  this  also  is  vanity. 

16  For  there  is  no  remembrance  of  the  ''wise  more 
than  of  the  fool  for  ever;  seeing  that  which  now  «is 
in  the  days  to  come  /shall  all  be  ff  forgotten.     And 
how  dieth  the  wise  ^man?  as  the  fool. 

15  peneth  to  them  all.     Then  said  I  in  my  _^_  J^ 

heart.  As  it  happeneth  to  the  fool,  so  — '- - 

will  it  happen  even  to  nie  ;  and  why  was  I  then 
more  wise  i     Then  1  said  in  my  lieart,  that  this 

16  also  was  vanity.     For  of  the  wise  man,  even  as 
of  the  fool,  there  is  no  remembrance  for  ever; 
seeing  that   in  the  days  to  come  all  will   have 
been  already  forgotten.    And  liow  doth  the  wise 

*  Heb.  happeneth  to  me,  even  to  vie. 

1611.     (I me,     6 then     cThat     rfwise,     eis,     /shall  be     ^for- 
gotten ;  and      /« man 

KritUli. 

accordingly  find  him  continuallj^  adducing  and  perpetually  dwelling  upon  this  cardinal  fact, 
often  in  equally  abrupt  connections.  He  therefore  seizes  the  earliest  possible  occasion  for 
introducing  it  as  the  ultimate  point  of  all  his  deliberations. 

15.  And  +  I  +  said,  oven  I/-' '  in  my  heart/'  " As  +  thc  +  hap^  +  of  the  +  silly  + 
man,  so  also  I,  it  +  will  +  happen  +  to  +  Hie  ;  and  +  for  +  what  have  + 1  +  iK-en-wise, 
I,'-'''''  then'"^  exceeding-  [more  than]  others?"  ||  In  accordance  with  the  personal  vein  of 
reflection  noted  aljove,  the  writer  at  once  applies  this  momentous  consideration  to  himself; 
evidently  with  the  feeling  that  his  boasted  sagacity  could  after  all  be  of  no  essential  service 
in  solving  the  greatest  question  of  humanity.  Do,  get  or  enjoy  what  or  as  he  might,  all 
must  soon  be  relinquished.  This  is  the  minor  key  that  undertones  the  whole  essay,  struck 
in  the  opening  note  (i,  2  and  following),  and  running  as  a  dirge  throughout.  It  is  the 
dark  shadow  that  overhangs  the  whole  of  every  thoughtful  man's  existenc'e;  the  only  great 
certainty  of  life,  its  necessary  opposite.  Nobody  has  proved  it,  yet  none  doubts  it.  Here 
at  least  faith  is  simple  and  implicit.  One  practical  axiom  has  been  incontrovertibly  laid 
down.  and  +  I  +  spoke  in  +  my +  heart/"  which  [thatj+also  yon  is  a+breath.'-*  || 
This  is  a  lit  place  for  reiterating  the  text  (i,  2),  as  a  closing  sentiment  to  this  course  of 
reasoning,  which  has  no  further  outlet,  but  must  be  dropped  as  an  inexplicable  problem  of 
destiny.  The  pronoun  "this"  here  at  first  glance  appears  to  refer  to  death  itself  as  the 
common  extinction  of  human  hopes  and  enjoyments;  but  upon  further  examination  it  seems 
more  forcible  if  referred  to  the  pursuit  of  wisdom,  which,  however,  the  writer  Avould  hardly 
designate  as  frivolous :  it  is  therefore  on  the  whole  best  to  apply  it  to  the  general  thought 
of  the  non-distinction  between  the  earthly  end  of  the  sage  and  the  simpleton.  This  may 
be  the  more  readily  done,  in  the  sense  of  an  xinsatisf actor y  issue,  inasmuch  as  the  stronger 
phrase  "a  feeding  of  wind,"  which  would  rather  indicate  a  course  of  conduct,  is  not  here 
added.  It  is  thus  the  usual  formula  of  concluding  a  paragraj)h,  although  not  strictly  its 
last  words. 

16.  Because  there  is  nothing- +  of  remembrancer  to  +  the  +  wise  +  man,  among- 
[equally  witii)'"  the  +  silly  +  man  for  +  the  +  vanishing--imiMt  [ever],'-"  in-l- which 
[that]  +  already "  in'"  the  +  days  the  +  g-oing-  [comingj +ones  the  +  complete'-" 
[whole]  has  +  been" +  forg-otten  :  ||  As  if  conscious  that  the  inference  just  made  was  not 
very  clear,  the  writer  adds  by  way  of  explanation  ("for")  a  circumstance  which  aggravates 
the  melancholy  reflection  there  expressed:  the  sage  and  the  simpleton  Avill  not'only  die 
with  equal  certainty,  l^ut  they  will  be  alike  forgotten.  The  language  is  largely  a  repetition 
of  that  in  i,  11;  which  likewise  stands  at  the  close  of  a  similarstrain.  Individunls  are  re- 
membered by  their  friends  for  a  while,  and  a  public  record  may  be  made  of  distinguished 
personages;  but  it  still  remains  true  generally  that  "out  of  sight  is  out  of  mind."  This 
thought  is  frequently  adduced,  in  order  to  give  poignancy  to  the  prospect  of  death  in  this 
book.  The  quickness  with  which  this  oblivion  covers  the  dead  is  forcibly  expressed  by  the 
"already"  and  the  past  tense  of  the  text,  as  if  it  had  long  ago  transpired,  and  +  how" 
will -f  die  the -h  wise -I- man  among-  [equally  with]  '"  the -f  silly  +  man  !  j|  A  final  apos- 
trojihe,  riveting  the  solenui  lesson  upon  the  attention. 


■**  That  is,  to  himself ;  and  yet  implying  au  ear- 
nest exercise  of  his  whole  mental  faenlty,  intel- 
lectual as  well  as  emotional.  Comp.  also  i,  16; 
note  ''  ■*-. 

■*'  'a.r,  an  adv.  of  time;  but  apparently  used  here 
rather  in  an  illative  sense.  The  "  why  "  preceding 
may  be  taken  in  the  sense  of  "  to  what  essential 
purpose  "  or  benefit. 

'•""  Another  form  for  the  comparative  degree. 

^'  k'bdr,  time  past,  used  adverbially  of  an  event 
long  since  or  recently  gone  by.  Its  position  here, 
so  far  forward  of  tlie  verb  which  it  qualifies,  is 
intended  for  special  emphasis  in  contrast  (and  thus 


in  conjunction)  with  the  future  (with  which  it  is 
really  contemporaneous).  This  word  is  found  (in 
this  sense)  only  in  the  present  book,  but  it  is  not 
therefore  an  evidence  of  date,  as  it  occurs  (in  col- 
lateral forms)  in  Job  (.\xxvi,  31,  "abundance") 
and  elsewhere. 

^■*  A  frequent  elliptical  construction  of  notes  of 
time  in  all  languages. 

^*  The  prajter  here  has  substantially  the  sense 
will  have  been.  The  final  (jamets  is  due  to  the 
pause. 

=•* 'ey/-,  usually  au  iuterrog.,  but  here  cxclam- 
atorv. 


60 


ECCLESIASTES. 


II,  17 


J^^  "V.    IT  Therefore  I  hated  « life ;  because  the  work 

that  is  wrought  under  the  ''sun  is  grievous 
unto  me:  for  all  is  ^  vanity  and  vexation  of  s|iirit. 

18  H  dYea,  I  hated  all'  my  labour  which  I  Jiad 
*taken  uudur  the  *suu:  because  tl  should  leave  it 
unto  the  man  that « shall  be  after  me. 

19  And  who  knowcth  whether  he  shall  be  a  wise 
tman  or  a  fool?  yet  shall  he  have  rule  over  all  my 
s  labour  wherein  I   have   laboured,   and  wherein    I 
have  shewed  myself  wise  under  the  *sun.     Tliis  is 
also  vanity. 

IT  man  die  even  as  the  fool !     So  I  hated  j\__  J^_ 

life ;  because  the  work  that  is  wrought  — ^ * 

under  the  sun  was  grievous  unto  me :  for  all  is 
vanity  and  a  striving  after  wind. 

IS  '  And  I  hated  all  my  labour  wherein  I  laboured 
under  the  sun  :  seeing  that  I  must  leave  it  unto 

19  the  man  that  shall  be  after  me.  And  who  know- 
eth  whether  he  shall  be  a  wise  man  or  a  tool  ? 
yet  shall  he  have  rule  over  all  my  labour  where- 
in I  have  laboured,  and  wherein  1  have  shewed 
wisdom   under   the   sun.      This   also   is   vanity. 

*  Heb.  laboured.        t  Ps.  xlix,  10.  fc 

1611.    a  life,    6  Sun  <•  vanity,  rfYeal  fshaUie  /man   i;  labour. 
All,  <Sc. 

British. 

17.  The  writer  now  gives  free  vent  to  his  grief  at  the  outcome  of  his  series  of  experi- 
ments, in  a  strain  of  mingled  rcpinings,  reasonings  and  self-consolations,  by  which  he  is 
seeking  gradually  to  ajjproximate  a  philosophical  fortitude,  and  at  the  same  time  measur- 
ably disentangle  the  perplexity  into  which  he  had  been  thrown.  And -I- 1 -I- hated  (to- 
wit)''"'  (the)'' '"'-l-life ;'' li  At  first  a  sense  of  disgust  with  his  own  existence  AvhoUy 
occupies  him,  so  tliat  he  lias  no  sjiirit  to  rally  against  the  discouragement.  Not  that  he 
was  weary  of  living  in  itself,  for  ho  fully  appreciated  the  pleasures  which  he  had  provided, 
and  he  felt  no  personal  discomfort.  But  he  had  lost  the  zest  that  hitherto  had  sustaiuecl 
him,  the  hope  which  was  his  incentive,  and  the  philosophic  object  which  animated  and 
directed  his  ])ursuit.  A  sense  of  ennui  crept  over  him,  impairing  every  energy,  and  robbing 
him  of  aml)ition  itself.  What  was  the  use  of  life,  if  such  was  to  be  its  upshot  ?  because 
bad  ascent-wise  [upon] -i- me  was  the -l- doing-  -which -f -was -f  done  under  the-l- 
sun:||  The  dissatisfaction  with  the  reflexive  results  of  his  effort  was  a  severe  blow  to 
him,  and  this  was  his  main  source  of  misery,  because  the -f  complete '•  "  [wliole]  was 
a-l-breath''^  and  4- a -I- feeding- '' '''-l- of  "wind,  i  He  here  appropriates  to  himself  this 
summary,  which  he  before  applied  to  mankind  in  general  (i,  14).  His  own  experience  fully 
bore  out  that  strong  language. 

18.  And 4-1 -I- hated,  even  I,''"'  (to-wit)'-"  all  my  +  toil,  which -t- 1  was  toiling- 
in  under  the -1- sun;  ||  He  explains  more  particularly  in  wluit  legard  he  felt  this  disgust; 
it  was  merely  on  account  of  his  nugatory  attempt,  which  |that|  -|- 1  4- should  4- cause -|- 
it4-to4-rest  [relinquish  it]"  to -1- the -|- man  which  |_who|-f would -l-be 4- extant 
after  4- me.  II  This  was  the  f/;'«»a;»eH  of  his  trouble,  and  it  is  now  first  brought  forward 
as  the  secret  sore  spot  in  his  heart.  He  must  make  up  his  mind  to  be  disappointed  as  to 
himself;  to  this  perhaps  he  could  become  reconciled.  But  he  could  not  go  back  to  his 
point  of  beginning.  The  tangible  results  of  his  labors  were  present,  and  they  were  in  them- 
selves valuable  and  worth  all  that  they  had  cost  him.  Yet  he  could  not  enjoy  them  as  he 
had  expected;  and  he  must  in  any  case  soon  leave  them.  It  was  an  aggravation  to  him, 
looking  upon  the  matter  from  a  selfish  jioint  of  view,  as  he  had  always  done,  that  some  one 
else  should  then  step  into  his  room,  and  inherit  it  all,  while  he  would  be  displaced.  A  most 
natural  jealousy  in  thinking  of  these  his  once  pet  enterprises  and  still  familiar  objects.  But 
this  was  not  the  worst  of  it,  as  the  next  verse  indicates. 

19.  And 4- who  is  knowing-  w^hether  4-  wise  he  4-  will -hbe-extant  or  silly  ?  || 
This  was  the  deepest  sting  in  the  l)ang  he  i'elt  at  (putting  what  had  cost  him  so  much  pains. 
If  he  were  sure  that  his  successor  would  be  com]ietent  and  worthy  to  occupy  and  maintain, 
perhaps  improve,  or  at  least  appreciate,  what  he  had  originated  and  completed,  there  would 
be  some  comfort  in  the  thought  that  he  had  not  wrought  entii-ely  in  vain.  Many  a  man, 
most  parents  indeed,  exert  themselves  all  their  lives  to  accumulate  and  arrange  property  for 
their  descendants;  and  they  are  well  content  to  bequeath  it  to  them,  in  the  expectation  that 
the  heirs  will  enjoy  and  take  care  of  it,  even  if  they  cannot  them.selves  live  long  to  do  so. 
We  suspect  here  a  covert  allusion  to  IJehoboam  as  Solomon's  successor — his  only  son,  so 
far  as  we  know,  and  already  of  sufiicient  age  to  give  full  evidence  of  the  incapacit}^  which 
marked  his  administration  from  ihe  first  (he  was  forty-one  years  old  at  his  father's  decease, 
1  Kings  xiv,  21).  Tiiis  fact  gives  great  pertinency  and  poignancy  to  the  writer's  lament 
here,  and 4- he 4- will 4- rule"'"-'  in 4- all  my 4- toil,  which 4- 1 4- have 4- toiled  in  and 
4-  which  4- 1  4-  have  4-  beeu-wise  in  under  the  4-  sun.  ||  This  discloses  the  bitterest  in- 
gredient in  the  writer's  cup  of  disgust;  to  realize  an  idiot  and  a  spendthrift  installed  in  these 
hard-wrought  and  care-made  possessions,  when  his  own  hand  slunild  yield  up  the  control, 
was  not  to  ))e  contemplated  with  equanimity.  Also  yon  is  a  4- breath.'- '  ||  Human  nat- 
ure could  not  bear  such  a  prospect  without  supreme  disrelish.  It  is  too  painful  to 
think  of,  and  yet  so  sad  that  the  owner  cannot  but  dwell  upon  it,  and  grieve  over  it  a  little 
further. 


That  form  of  the  Iliphil  (causative)  of  w'mvli  (to  rw^),  which  signifies  to  leave  alone  or  surrender. 


II,  20 


ECCLESIASTES. 


61 


J^^  "y^       20  Therefore  I  went  about  to  cause  my 

— ' '  heart  to  despair  of  all  the  labour  which  1 

took  under  the  «sun. 

21  For  there  is  a  man  whose  labour  -is  in  ^  wisdom, 
and  in  knowledge,  and  in  ^ equity;  yet  to  a  man 
that  hath  not  labnured  "^therein  shall  he  *leave  it,/b/' 
his  «  portion.     This  also  -/,<( /vanity  and  a  great  evil. 

22  +For  what  liatli  man  of  all  his  labour,  and  of 
the  vexation  of  his  a  heart,  wiierein  lie  hath  laboured 
under  the  sun  ? 

23  For  all  his  days  are  };sorrows,  and  his  *  travail 
grief;  'yea,  his  heart  taketh  not  rest  in  the  night. 
This  is  also  vanity. 

*  Heb.  give.       t  ch.  i,  3  ;  iii,  9.       J  Job  xiv,  1. 


l«tl.    a  Sun     i  wisdom  and     ceqtiity:     <Uherein,     eportion; 
/vanity,    ^  heart  wherein    A  travail,    » yea  his 


20  Therefore  I  turned  about  to  cause  my  _^^  J^_ 
heart   to  despair  concerning  all  the  la-  — 

21  hour  wherein  I  had  laboured  under  the  sun.  For 
there  is  a  man  whose  labour  is  witli  wisdom,  and 
with  knowledge,  and  witli  '  skilfulness  ;  yet  to  a 
man  that  hath  not  laboured  therein  shall  he 
-leave  it  for  his  portion.     This  also  is  vanity  and 

22  a  great  evil.  For  what  hath  a  man  of  all  his  la- 
bour, and  of  the  ^  striving  of  his  heart,  wherein 

23  he  laboureth  under  the  sun  ?  For  all  his  days  arc 
hi/t  sorrows,  and  his  travail  is  grief;  yea,  even  in 
the  night  his  heart  tiiketh  no  rest.  This  also  is 
vanity. 

I  Or,  succexs       2  Heb.  give.       3  Or,  vexation 


20.  And +  1-1- surrounded/""' even  I,'-""  to  make -I- despond  (to-wit)'-"  my-l- 
heart  ascent-«ise  [iipou|  complete  [all]  the -I- toil  which -f  I  +  had  +  toiled  in 
under  the  +  sun,  ||  This  is  a  reiteration  of  the  previous  thought  witli  some  more  intense 
variations  of  expression.  The  writer  liad  gone  around  or  turned  over  the  subject  so  long  and 
so  earnestly  in  his  mind,  as  to  reach  a  state  of  utter  dejection  concerning  it;  a  condition 
which  none  can  appreciate  but  those  who  have  themselves  known  the  favorite  scheme  of  a 
life-time  dashed  by  an  unexpected  outcome.  For  it  is  the  accomplishment  of  one's  idea 
of  an  enterprise,  rather  than  the  execution  of  the  mere  details,  that  yields  the  liigliest  sense 
of  satisfaction  to  its  autlior,  especially  if  he  is  of  the  fastidious  and  sensitive  nature  which 
culture  and  philosophy  engender. 

21.  Because  snppose  there+exists'-  "^  a-t-man  which  +  his  [whose]  +toil  is  ■with  + 
wisdom  and  +  with  +  knowledge  and  +  with  +  success;  "  I  The  writer  refers  to 
himself  as  an  example  in  puint.  lie  had  worked  hard  as  well  as  skilfully,  and  had  achieved 
an  appai-ent  triumpli,  however  he  miglit  feel  a  secret  defeat,  and  '■  "*  4-  to  +  a  +  man  which 
[whoj+not  has-(- toiled  in-t-it^°  he + will -h cause  +  it -f  to -I- rest  [reliu(|uish  itj'"  as 
his  +  lot."''  II  An  additional  ingredient  of  bitterness  is  hei-e  thrown  into  the  cup  of  jealous 
disappointment ;  the  son  has  contributed  nothing  toward  amassing  the  fortune  be(]ueathed 
to  him, — another  intimation  tliat  he  is  already  a  good-for-nothing,  and  will  not  value  tlie 
inheritance.  Also  yon  is  a  +  breath''  ^  and -f  a  +  badness  abundant.  !|  The  additional 
and  new  phrase  here  gives  a  positive  character  to  the  misfortune  as  a  real  calamity,  not  only 
in  feeling  to  himself  (by  what  he  had  not  gained),  but  likewise  in  effect  upon  others  (by 
what  they  would  lose).     It  was  '■^too  had.'' 

22.  Because  what  is  extant""  to-l-(the)  +man''  "  in -f  complete  [all]  his  +  toil 
and -I- in  +  the -f- feeding- '''■"  + of  his -f  heart,  which -f  he  is  toiling  in  under  the  + 
sun?  II  Nothing  is  left  the  toiler  as  a  compensation  for  his  pains  or  as  a  satisfaction  of  his 
mental  hunger;  l)oth  the  external  and  the  internal  stinudus  to  exertion  arc  taken  away;  the 
sinews  of  his  strength  are  cut. 

23.  Because  complete  [all]  his  +  days  are  grievances,'''"  and  +  vexation  J' "'' 
is"'  his -f  humiliation  ;  '•*'  \\  This  is  anotlier  exposition  of  the  futility  of  human  pursuits, 
and  therefore  pi'operly  stands  between  the  two  expressions  of  the  dirge-like  motto  of  this 
book  of  lamentation.  If  a  man  could  have  some  comfort  during  his  life-time,  he  might 
afford  to  yield  up  his  possessions  at  death,  even  though  to  an  undeserving  and  inefficient 
heir;  but  he  is  too  busy  to  do  this,  and  so  his  time  passes  full  of  excitement  perhaps,  but 
therefore  the  more  full  of  infliction  because  of  the  unrest  involved  in  these  clauses  and  ex- 
pressed in  the  next,     also  in + the  +  night ''^  not  has  4- Iain-down  his-f  heart.  ||    His 


'"^  The  same  word  as  in  i,  C ;  here  apparently 
meaning  (figuratively)  to  be  intensely  occupied  with 
the  subject  (like  Lat.  ve^-sari). 

^''  kishruwn,  prop,  straightforwardiicaa  (from  kd-sh- 
ar,  to  he  ri(/ht,  hence  to  prosper),  i.  e.,  proJitableiies.'< ; 
used  only  in  this  book,  but  not  therefore  necessarily 
of  late  date,  as  other  derivatives  of  the  same  root 
occur  elsewhere  (Psa.  Ixviii,  6  [7],  "  chains  ;  "  v^\\\- 
er,  prosperity  ;  Prov.  xxxi,  19,  "spindle"). 

'"  The  pronoun  evidently  refers  to  the  toil  or  its 
results  just  spoken  of. 

^'  chetcc/,  prop,  a  peblJc  (from  r/iut(a/,  to  wear 
smoot/i),  but  generally  used  (like  the  verb)  of  dis- 
tribution (especially  by  /"/,  for  which  smooth  stones 
were  often  used),  and  here  iu  the  nature  of  an  in- 
heritance (divinely  or  humanly  assigned). 

•■"  hoi'eh,  act.  participle  of  lalrdh  =  hdndh,  to  be  ; 
the  present  form  occurring  nowhere  else  in  Hebrew, 


although  the  verb  is  found  (Gen.  xxvii,  29  ;  Isa. 
xvi,  4,  etc.).  It  is  therefore  no  special  indication 
of  date. 

•>'  The  predicate  noun  is  here  transposed  to  the 
first  place  in  the  clause  for  the  sake  of  emphasis ; 
but  in  the  previous  clause  "days"  are  emphatic  as 
opi)oscd  to  "  night "  in  the  following  clause.  There 
is  an  anti-climax  in  the  terms  "  sorrow,"  "  vex- 
ation," "not  lie  down."  The  time  is  expressed  iu 
"  days,"  and  the  occnpalion.  in  "  suffering "  (/.  e., 
afflicting  pressure  of  affairs). 

''-'  Placed  as  far  forward  in  the  sentence  as  pos- 
sil)le  for  emphasis.  The  sing,  here  denotes  an  ex- 
clusive but  individual  space  =  all  night  long,  or 
any  night;  thus  eorresi)onding  to  "all  his  days" 
preceding,  where  the  plur.  however  was  necessary 
to  denote  the  same  idea  by  aggregation  =  his  whole 
life  long,  or  every  one  of  his  days. 


ECCLESIASTES. 


II,  24 


J\__  "V^       24  ^  *  There  is  nothing  better  for  a  man, 

— '- '-  than  that  lie  should  eat  and  drink,  and  « that 

he  +should  make  his  soul  enjoy  good  in  his  labour. 
This  also  I  saw,  that  it  was  from  the  hand  of  God. 

25  For  wlio  can  *  eat,  or  who  else  can  hasten  here- 
tinto,  more  than  1  ? 

26  For  God  givith  to  a  man  that  is  good  Jin  his 
c  sight  wisdom,  and  knowledge,  and  joy  :  but  to  the 
sinner  he  giveth  travail,  to  gather  and  to  heap  -^up, 
that  §he  may  give  to  «/:<?«  tiuit  is  good  before /God. 
This  also  is  vanity  and  vexation  of  spirit. 


♦ch.  iii,  12, 13,  22?; 
}  Heb.  before  him. 


V,  18ft  ;  viii,  15. 
g  Jobxxvii,  17. 


t  Or,  delight  his  senses. 


1611.     a  that    6  eat!    c  sight,    rf  up  that    e  him  that  is  /Gorl ; 
?12,  22    A 17 


24  There   is   nothing   better   for  a   man  J^^  J^_ 

than  that  he  sIiouIlI  eat  and  driidc,  and  — ' ' 

make   his  soul  enjoy  good  in  liis  labour.     This 

25  also  I  saw,  that  it  is  from  the  hand  of  God.  For 
who    can    eat,    or  who    can    'have    enjoyment, 

26  "  more  than  I  ?  For  to  the  man  that  pleaseth 
liim  God  giveth  wisdom,  and  knowledge,  and 
joy  :  but  to  the  sinner  he  giveth  travail,  to  gather 
and  to  heap  up,  that  he  may  give  to  him  that 
pleaseth  God.  This  also  is  vanity  and  a  striving 
after  wind. 


>  Or,  hasten  thereto 


mind  is  so  alert,  intent  and  anxious  in  the  affairs  of  the  day,  that  it  cannot  quiet  itself  at 
night ;  and  thus  sleeplessness  adds  to  his  fatigue  and  discomfort.  The  nervousness  of  in- 
sonmia  is  one  of  the  penalties  as  well  as  symptoms  of  an  overworked  or  over-active  brain. 
Yon  also  a  4- breath  he  [it]  is.  ||  A  more  emj^hatic  repetition  of  this  concluding  phrase, 
as  here  marking  a  transition  to  a  more  cheerful  and  clearer  view  of  the  subject. 

24.  Therft     Is    nothing-  +  of    good     in  +  respect  +  to"  +  (the)  +  man'' "     moie     than" 

which  [thatj+he+should  +  eat  and  +  drink  and  +  cause  +  to  +  see'  (,to-witj '■  *' 
his  +  self"  good  in  +  his  +  toil:  [|  The  common  but  innocent  forms  of  jihysical  enjoy- 
ment are  here  taken  as  exi)rc.ssive  of  earthly  happiness  in  general,  and  the  privilege  of  this 
is  set  forth  as  the  lawful  and  laudable  use  of  life — its  really  wisest  course.  This  is  not  Epi- 
cureanism, which  makes  material  pleasure  the  sumimim  honum,  or  the  sole  source  of  happi- 
ness; nor  worldliness,  which  confines  it  to  social  life  and  to  the  three  great  aims  of  most 
men's  ambition  (wealth,  fame  and  power).  The  idea,  taken  in  its  connections,  obviously  is 
that  the  most  prudent  and  effectual  plan  and  principle  for  human  contentment  as  to  this 
life  is  to  take  the  ordinary  and  essential  comforts  (which  any  one  is  supposed  to  have,  if  he 
subsists  at  all)  according  to  the  instincts  of  his  nature  ("cause  his  spirit  to  see  "),  and  this  as 
he  goes  along  ("in  his  toil"),  even  making  his  daily  tasks  a  pleasure,  and  labor  tributary  to 
his  health  of  body  and  mind ;  therefore  not  (as  above  deprecated)  pushing  toil  to  its  ex- 
treme, nor  w^orrying  over  its  outcome,  nor  above  all  waiting  for  "the  good  time  com- 
ing "  to  realize  its  satisfaction,  nor  yet  sacrificing  the  peisonal  advantage  and  use  of  one's 
possessions  in  order  to  hoard  them  in  a  miserly  way,  and  then  leave  them  to  be  squandered 
or  abused  by  heedless  or  wicked  inheritors,  or  even  to  bequeath  them  for  some  ostentatious 
and  perhaps  useless  or  impracticable  charity  (after  one  can  no  longer  keep  or  benevolently 
and  judiciously,  though  industriously,  distribute  them  ^hile  alive).  This  is  no  morbid 
sentimentalism,  but  sound  philosophy,  and  true  philanthrojiy.  The  next  clause  shows  that 
it  is  likewise  genuine  piety.  Yon  also  I  +  saw,  even  I,'' '"  because  [that]  from  +  the-h 
hand-l-of  (the)  -l- God''"  he  [it]  is.  ||  Here  is  the  crowning  reason,  rule  and  right  of  need- 
ful and  natural  enjoyment  of  the  blessings  of  life;  they  are  divine  gifts,  intended  for  our 
use,  lifted  to  our  wants,  subservient  to  God's  purposes  and  to  our  usijfulness,  and  above  all 
deposits  of  his  ])roperty,  for  the  faithful,  judieious  and  heaven-honoring  use  and  disposal 
of  wiiich  those  who  thus  hold  them  in  trust  will  l)e  held  accountable  to  Ilim,  as  the  writer 
here  and  elsewhere  intimates  (ver.  2G,  etc.),  and  finally  distinctly  teaches  (xii,  14).  "Where 
can  higher,  purer,  broader,  more  rational  or  more  cogent  morality  than  this  be  found?  where 
deeper,  truer,  vaster,  more  consistent  or  more  convincing  theology  ?  He  who  sees  nothing 
but  shallow  and  self-contradictory  sophistry  in  this  book  has  no^  studied  it  very  carefully 
or  intelligently  or  candidly. 

25.  Because  who  will  +  eat,  and -i- who  will  +  haste/'  outside''  from -(- me  ?  |1 
The  writer  had  already  said  (ver.  9)  that  he  had  enjoyed  his  ])leasures,  although  philo- 
sophically dissatisfied  with  them ;  and  he  here  recurs  to  this  fact  in  order  to  show  that,  if 
he  had  not  lieen  tormented  by  the  thought  of  leaving  them  to  another,  he  might  have  had 
a  reasonable  degree  of  comfort  in  them,  as  sensible  jjcople  in  general  do.  He  had  indeed 
extraordinary  means  for  doing  so,  if  he  had  been  disjjosed  to  acquiesce  in  the  arrangements 
of  Providence,  which  had  so  signally  favored  him. 

26.  Because  to  -f  a  -f  man  which  [  who]  -f  is  -i-  good  to  -f  the  -i-  face  -f  of -I- Him  God"" 


•'■''  The  "  beth  cssenti-.e,"  or  that  with  regard  to 
which  any  statement  is  made  or  is  applicable,  a  fre- 
quent construction. 

''■'  The  simple  positive  is  often  used  for  the  com- 
parative, or  evei;  for  the  superlative. 

•"^  ne/jtiesh,  the  vital  principle  of  men  and  other 
animals,  put  for  the  sentient  nature,  in  distinction 
from  rimach.,  which  denotes  their  higher  intellect- 
ual and  spiritual  being. 


''''  e/6hii/))),  plur.  ("excellenti.e,"  see  note  '-)  of 
eloahh,  [a]  deity,  used  (especially  with  the  article, 
comp.  note  '>  ")  to  designate  the  true  God. 

'''  chuicfh,  to  hurn/  ;  here  (fig.)  to  be  eager,  i.  e., 
reli.sJi. 

•"'  ehuwts  (followed  by  me-,  from,  i.  c,  bei/oud); 
here  used  as  a  comparative. 

""  Evidently  to  be  supplied  from  the  parallel 
ver.  24. 


Ill,  1 


ECCLESIASTES. 


63 


CHAPTER    III. 

1   By  the  necessdry  change,  of  thnet,  vanity  is  added  to  human  travail.     11    There  in  an  excellency  in  God^s  works. 
16  But  as  for  man,  God  shall  judge  his  icorks  there,  and  here  he  '^  shall  he  like  a  beast. 


j^_  "V.       To  every  ^  thing  there  is  a  season,  and  a 
— '- '-■  time  to  every  purpose  under  the  <:  heaven : 

1       To  every  thiner  there  is  a  season,  and  a  _^    Pf, 
time  to  every  '  purpose  under  the  heaven :  — '■ - 

1  Or,  matter 

1611.                   ashalbe       6  thing       c  heaven. 

BrltlBb. 

has  +  given  ■wisdom  and  +  kno"wledg'e  and  +  gladness ;  i  Tlie  moral  design  of  the 
bestowraeut  of  the  blessings  of  life,  in  accordance  with  the  line  of  thought  in  ver.  24,  is 
now  more  distinctly  brought  out.  Natural  providence  is  on  the  whole  aclministered  inde- 
pendently of  religious  character  (Matt,  v,  45) ;  but  there  is  nevertheless  a  special  care  ex- 
ercised by  the  sujjreme  Father  over  his  favorite  children  the  saints,  as  the  Old  Economy 
abundantly  testifies  (Exod.  xxxiv,  7;  Psa.  xxxiv,  7-10;  Ixxxi,  16;  Prov.  iii,  9,  10;  Mai. 
iii,  10;  etc.),  and  the  New  confirms  (Matt,  v,  5;  1  Tim.  iv,  8).  Especially  is  the  gift  of 
true  sagacity  a  boon  of  the  pious  (Prov.  ii,  1-11 ;  Dan.  ii,  21 ;  Jas.  i,  5),  as  was  specially  illus- 
trated in  the  case  of  Solomon  himself  (1  Kings  iii,  11-14) ;  nor  is  it  confined  to  spiritual  dis- 
cernment alone,  but  extends  even  to  secular  guidance  (Prov.  iii,  G)  and  protection  (Lsa.  xxxiii, 
lo,  16).  and''  "  to  -H  the  +  sinning'-one  He  +  has  +  given  humiliation,'-  ^'^  to-f- 
gather '"  and-f  to -i- amass,"- ^"  1|  Wicked  men  are  often  instruments  in  the  hand  of  God 
to  accomplish  his  purposes  (Exod.  ix,  16;  Psa.  Ixxvi,  10;  Acts  iv,  28),  but  they  are  not 
on  that  account  deserving  of  praise  (Rom.  ix,  19)  or  reward  (1  Cor.  ix,  17).  That  is  one 
reason  wiiy  he  permits  them  to  live  and  thrive  after  they  have  proved  their  incorrigibility 
(Rom.  ix,  22).  so  as  to -|- give  to -f  one -H  good  to -f- the  4- face  +  of  (the) -|- God."' ""1  The 
pious  at  last  get  the  benefit  of  the  miser's  hoardings  and  the  sinner's  prosperity;  for  at 
death,  if  not  sooner,  it  must  be  distributed,  and  however  prodigal  the  heir  may  be,  nay, 
the  quicker  and  surer  for  that  reason,  it  will  eventually  accrue  directly  or  indirectly  to  the 
benefit  of  the  prudent  and  virtuous.  This  is  a  great  relief  in  the  a[)parent  paradox  of  in- 
equitable ownership,  from  ])otli  an  economic  and  a  theosophic  point  of  view.  Yet  the  secret 
is  not  for  the  time  perceived,  nor  the  divine  plan  understood,  especially  by  the  parties  con- 
cerned. Therefore  the  writer  concludes,  speaking  for  them,  Also  yon  is  a-l-breath'''' 
and -f  a -I- feeding -I- of  wind.''  "  ||  No  personal  solace  yet  comes  to  the  disappointed  ex- 
pectant of  immediate  and  selfish  advantage  from  all  his  severe  eff'orts  at  earthly  and  sen- 
suous happiness,  although  he  has  half  made  up  his  mind  to  endure  the  outward  vicissitudes 
and  the  inward  disgusts  that  take  away  even  the  pleasure  of  activity  and  acquisition  and 
achievement.  The  chief  ambition  is  not  gratified,  nor  is  a  philosophic  solution  of  the  funda- 
mental jjroblem  reached.     It  never  can  be  till  immortality  shall  be  attained. 

Ill,  1.  The  individual  experience  of  the  writer  has  been  exhausted,  as  a  man  and  a  mon- 
arch, and  his  theories  have  been  exploded  by  it.  He  now  turns  to  that  of  others  to  intjuire 
whether  this  corroborates  his  conclusion.  The  first  thing  that  .strikes  him,  in  looking  abroad 
at  social  experience  in  general,  is  just  what  he  had  first  noted  in  the  course  of  nature  (i,  4-10), 
namely,  uniformity  in  the  midst  and  even  l)y  means  of  variety.  Changes  are  the  rule  (mu- 
tability is  proverbial),  and  these  he  finds  counterljalance  and  prepare  for  each  other.  Con- 
trasts characterize  and  yet  harmonize  everything  ("variety  is  the  spice  of  life").  These 
are  thus  perceived  to  proceed  on  a  systematic  plan,  contradictory  as  they  at  first  sight  ap- 
pear to  be.  To -I- the -h  complete  [whole]  there  is  an  +  occasion,'  and -f  a -I- coursing ' 
[season]  for -f- complete  [every]  pleasure-  under  the  +  sky:l|  Each  event  therefore 
lias  its  proper  place  in  the  divine  disposition  of  mundane  affairs,  however  mortals  may  fail 
to  recognise  it.  The  first  half  of  the  verse  indicates  this  truth  as  to  the  totality  of  life  in 
general,  and  the  latter  as  to  the  portions  of  it  in  particular.  Nothing  can  occur  of  pure  ac- 
cident, if  God  and  reason  govern.  The  writer  goes  on  to  illustrate  this  obvious  truth  by 
exam2)les  drawn  from  the  simplest  and  commonest  transactions  of  human  life;   which  all 


^  ^dfaph,  a  collat.  form  of  the  verb  in  '•"■*;  here 
followed  by  an  emphatic  equivalent  as  in  '•''■. 

■  z^mdn,  from  zdmau,  to  appoint,  akin  to  zdinam, 
to  plan  or  purpose  :  hence  a  time  fixed,  prop,  by 
human  appointment;  and  thus  differing  from  'eth 
in  the  following  clause,  which  also  means  a  parfir- 
ular  time,  l)ut  prop,  as  determined  l)y  naliini/  phe- 
nomena. This  is  one  of  the  few  words  in  tliis  book 
really  found  only  (in  any  of  its  forms  or  derivatives) 
in  the  exilian  age  of  Heb.  literature  (the  verb  in 
Ezra  X,  14  ;  Neli.  x,  34  [3oJ  ;   xiii,  ;il  ;  the  noun  in 


Noll,  ii,  6;  Esth.  ix,  27,  31 ;  and  here),  besides  the 
Ciiald.  But  there  is  no  peculiarity  in  its  form, 
affinities  or  application,  nor  any  other  iiistorical  or 
lexical  evidence,  that  necessarily  and  definitely  hm- 
its  it  to  that  period. 

•  r/ie/ihda,  from  ehdphats,  to  take  dcJifiht  or  satis- 
faction in;  used  in  tiiis  book  in  the  sense  of  a  mat- 
ter or  transaetion,  from  the  idea  of  interest  in  it ;  a 
meaning  for  which  the  link  is  supplied  by  instances 
elsewhere  (Job  xxi,  "21;  xxii,  3;  lsa.  liii,  10).  It 
is  not  therefore  determinative  of  a  later  date. 


64 


ECCLESIASTES. 


Ill,  2 


/\    "V^^      2  A  time  *to  be  born,  and  a  time  to  «  die ; 

— ■'  a  time  to  plant,  and  a  time  to  plucli  up  *  that 

which  is  e  planted  ; 

3  A  time  to  kill,  and  a  time  ti>  "ilieal;  a  time  to, 
break  down,  and  a  time  to  build  ''up; 

4  A  time  to  weep,  and  a  time  to/laugli;  a  time 
to  mourn,  and  a  time  to  s  dance ; 

2  a  time  to  be  born,  and  a  time  to  die ;  a  ^  J^ 
time  to  plant,  and  a  time  to  pluck   up  — 

3  that   which    is   phinted;    a   time    to    kill,  and   a 
time  to  heal :  a  time  to  break  down,  and  a  time 

4  to    build   up:    a   time    to   weep,    and   a  time   to 
laugh  ;   a  time  to  mourn,  and  a  time  to  dance ; 

*  Heb.  to  bear. 

1611.    odie:   fcthat  which  is  c planted,  dheal:   eup.  /laugh: 
y  dance. 

British. 

evince  design  and  a  method  as  well  as  opportunity  selected  to  accomplish  it.  Even  those 
that  are  the  least  voluntary  have  a  fitness  as  well  as  a  necessity  which  justifies  their  trans- 
piring, and  at  that  juncture  and  in  due  order.  They  are  stated  paradoxically  for  effect, 
but  have  not  been  selected  at  random,  nor  arranged  promiscuously. 

2.  a  +  coursing  [season]  for  +  bearing,^  ||  The  cardinal  fact  of  life  itself  is  first  ad- 
duced, and  its  two  essential  points,  the  beginning  and  the  end,  are  noticed.  The  subject  or 
party  most  concerned  in  the  former  event  is  not  the  agent,  nor  is  he  in  that  of  the  ])urallel 
member  of  tiie  verse;  and  it  therefore  appropriately  heads  the  list  as  a  link  between  the 
divine  sovereignty  spoken  of  just  above,  and  human  co-operation  there  and  later  implied. 
When  the  regular  period  of  gestation  is  complete,  parturition  must  take  place,  or  death  to 
mother  and  child  will  ensue;  but  it  must  not  occur  materially  earlier,  or  abortion  (which 
again  is  death  to  the  fa?tus  and  danger  to  the  mother)  will  be  the  result,  and -F a  +  cours- 
ing" [season]  for  +  dying;  II  The  term  of  longevity  is  also  limited  and  tolerably  uniform. 
When  the  constitutional  round  has  been  accomplished,  decease  is  looked  for,  and  a  longer 
stay  is  really  not  desirable  (Psa.  xc,  10).  It  is  .said  to  be  a  scientific  fact  that  in.  all  animals 
as  a  rule  the  period  of  gestation  (or  incubation)  I:)ears  an  equable  proportion  to  that  of  lon- 
gevity. This  adds  pertinency  to  the  collocation  here.  a  +  COUrsing  [season]  for -|- plant- 
ing,^ !l  The  appropriate  portion  of  the  year  must  be  selected,  and  sometimes  other  cir- 
cumstances (such  as  a  shower  or  shade)  are  to  be  consulted,  if  the  husbandman  or  gardener 
would  succeed;  and  these  vary  with  the  different  sorts  of  plants,  and  +  a -I- coursing 
[season]  for -I- extirpating  ^  the  +  planted;  ||  The  gathering  of  the  crop  must  be  as  care- 
fulh"  timed  as  the  planting,  or  the  whole  will  be  lost  by  immaturity  or  decay.  In  this  and 
in  ver.  5  only,  is  more  than  one  word  used  in  the  antithetical  expression;  but  it  is  merely 
because  of  the  philological  necessity  of  defining  the  act  in  these  instances. 

3.  a -I- coursing  [season]  for  +  smiting, "  ||  This  is  somewhat  parallel  with  the  term 
"war"  in  ver.  8;  but  refers  to  individual  acts  of  violence.  Blows  are  necessary  sometimes, 
in  self-defence  (including  the  protection  of  others)  or  in  judicial  iufiictious,  even  to  the 
risk,  if  not  the  intention,  of  fatal  consequences.  In  the  East  ctn-poral  inflictions  for  public 
purpo.ses  are  very  common,  and 4- a -f  coursing  [season]  for  +  curing ;' |j  Not  merely 
here  the  purposely  wounded  or  maimed,  but  those  accidentally  such  also  or  especially. 
Occasions  enough  of  the  latter  class  arise  for  this  beneficent  task,  and  unfortunately  human 
atrocity  and  national  barbarity  have  invented  and  sanctioned  quite  as  many  of  the  former, 
a -I- coursing  [season]  for  +  demolishing,  ||  In  the  East  (as  elsewhere  in  crowded  quar- 
ters) the  first  process  for  the  erection  of  an  edifice  is  to  clear  away  the  site,  generally 
occupied  by  an  older  residence;  but  the  rubbish  is  rarely  removed,  nor  are  the  founda- 
tions often  disturbed.  Hence  ancient  cities  are  found  buried  up  successively  by  their  later 
representatives,  and  the  lower  walls  not  unfrequently  still  remain  in  several  stories  (all 
underground)  to  mark  the  different  generations.  The  houses  are  merely  pulled  dcnni  for 
improvement  or  in  war,  and  afterwards  leconstructed  largely  out  of  the  same  materials. 
and  +  a  -I-  coursing  [season]  for  +  building ;  ||  That  is,  to  rehuild.  The  two  contrasts 
in  this  verse,  it  will  be  perceived,  are  thus  both  a  process  from  a  ruinous  to  a  renovated 
condition,  and  therefore  a  link  between  those  of  the  preceding  verse,  which  both  indicate 
a  change  from  a  feeble  to  a  vigorous  development,  and  those  of  the  following  verse,  which 
])oth  express  a  change  from  a  sad  to  a  hopeful  frame. 

4.  a -f- coursing  [season  |  for -l- "Weeping,  |[  The  writer  himself  elsewhere  (vii,  2-4) 
sings  the  praises  of  grief;  and  the  highest  piety  is  not  inconsistent  with  tears  (Luke  vi,  21), 
whether  for  one's  self  (Heb.  v,  7)  or  for  others^Jolin  xi,  35;  Rom.  xii,  15),  but  is  rather  its 
heritage  (John  xvi,  20).     Indeed  in  this  fallen  world  sorrow  everywhere  abounds,  and  the 


2  ydlad,  to  hrhuf  forth  (Hiph.  to  liec/et)  a  child. 
All  the  verbs  in  the  series  are  active^  because  hu- 
man aclx  are  the  subject  of  contemplation  and  dis- 
cussion. 

■*  iidla\  prop,  to  set  out  a  tree  or  shrub  or  veg- 
etable, already  having  a  root,  rather  than  to  sow 
the  seed. 

°  'dqar,  to  eradicate,  usually  destructively ;  and 
80  here  as  to  growth,  though  for  harvesting.     Even 


grain  is  often  pulled  up  by  the  roots  in  the  East,  as 
easier  than  cutting  with  a  sickle. 

•>  hdruff,  to  strike  with  a  deadly  weapon  or  with 
intent  to  kill ;  not  necessarily  to  slay,  though  usu- 
ally extended  to  convey  that  idea.  That  meaning 
would  here  be  inappropriate,  as  no  restoration  could 
be  effected. 

''  rd/ihd\  a  general  term  for  all  medical  or  sur- 
gical aid  of  restoration. 


in,  5 


ECCLESIASTES. 


65 


_^_  "V.       5  A  time  to  cast  away  stones,  and  a  time 
to  gatlier  stones  "together;    a  time  to  em- 
brace, and  a  time  *to  refrain  from  ''enibracintr; 

6  A  time  to  +s:et,  and  a  time  to  «lose;  a  time  to 
keep,  and  a  time  to  east  <*  away  ; 

5  a  time  to  cast  away  stones,  and  a  time  A.  R. 
to  gather  stones  together ;  a  time  to  em- 

6  brace,  and  a  time  to  refrain  from  embracing;   a 
time  to  seek,  and  a  time  to  lose;  a  time  to  keep, 

*  neb.  to  be  far  from.       i  Ov,  seek. 

1611.        atogether:    fcembracing.    close:    Jaway. 

British. 

infant  is  ushered  into  the  world  with  a  cry  of  grief,  wliile  agony  mingles  with  the  first  glad- 
ness of  maternity  (John  xvi,  21).  Earth  is  "  a  vale  of  tears,"  which  religion  alone  con- 
verts into  pearls  of  blessing  (Psa.  Ixxxiv,  (J),  and -t- a  +  coursing  [season)  for -I- laugh- 
ing" ;||  Notwithstanding  tlie  writer's  condemnation  of  immoderate  and  hilarious  laughter 
(ii,  2),  merriment  is  allowable  in  its  degree  and  place;  indeed  it  is  sometimes  irrepressible, 
and  there  is  even  such  a  thing  as  sacred  mirth  (Gen.  xvii,  17;  Psa.  cxxvii,  2).  Althougli 
the  Lord  Jesus  is  traditionally  said  never  to  have  laughed,  yet  on  one  occasion  he  at  least 
"  rejoiced  in  spirit"  (Luke  x,  21),  and  we  cannot  but  think  that  a  gracious  smile  habitually 
illuminated  his  featiu-es.  We  are  continually  exhorted  (both  in  the  Old  Testament  and  in 
the  New),  to  "rejoice  "  and  even  to  shout  for  joy ;  which  is  certainly  (juite  as  demonstrative 
as  laughing.  A  happy  offset  truly  to  the  many  griefs  and  despondencies  of  life  is  the  spon- 
taneous gleam  that  lightens  up  tlie  face  of  childhood  and  even  of  a  sunny  old  age.  a-f 
coursing"  [season]  for  +  lamenting"/  I  It  is  neither  wise  nor  devout  to  suppress  all  ex- 
ternal marks  of  sorrow,  although  a  Christian  consolation  will  mitigate  its  violence  (1  Thess. 
iv,  IB).  As  long  as  the  pious  have  losses  and  crosses,  they  will  feel,  if  they  do  not  express, 
keen  grief,  however  sanctified  (3Iatt.  v,  4).  and -1- a -I- coursing"  [season]  for -f  skip- 
ping;  ^  II  The  saltatory  impulse  of  exuberant  gladness  is  as  natural  and  innocent  as  laugh- 
ter, and  if  kept  within  the  bounds  of  decorum  as  fitting  to  any  age  or  condition  in  life; 
but  it  would  assuredly  not  be  appropriate  on  all  occasions.  David  indulged  in  religious 
acts  of  the  kind,  despite  the  sneers  of  his  irreligious  wife  (1  Chron.  xv,  19,  where  the  same 
Hebrew  word  is  used  as  here;  3  Sam.  vi,  14,  16,  where  a  different  one  occurs),  as  Miriam 
had  anciently  done  (Exod.  xv,  20,  where  still  anotlier  word  is  used,  indicating  a  circular 
motion),  and  as  is  elsewhere  applauded  (Psa.  cxlix,  3;  cl,  4;  where  the  last  word  is  likewise 
employed).  But  all  this  was  very  different  from  the  sensuous  and'  even  lewd  dance  of 
profane  society,  such  as  the  pantomime  of  Ilerodias  (^latt.  xiv,  G),  which  probably  was 
like  that  of  the  modern  Oriental  "dancing  girls;"  and  certainly  this  sacred  exercise  liad  no 
resemblance,  eitlier  in  form  or  spirit,  to  the  modern  style  and  practice  of  the  fashionable 
ball-room. 

5.  a4-COursing  [season]  for -{-throwing  stones,!  This  seems  to  refer  to  the  cus- 
tom of  scattering  rubble  over  the  cultivate<l  fields  of  an  enemy  in  order  to  render  it  worth- 
less thereafter  (2  Kings  iii,  19),  and  is  therefore  a  destructive  process  akin  to  the  examples 
previously  adduced.  and-l-a-l-coursing  [season]  for -I- amassing  "• '--  stones;  ||  This 
of  course  is  the  reverse  proceeding  of  collecting  and  removing  the  loose  rock  (very  abun- 
dant in  Palestine)  from  the  arable  lands  in  their  culture  (Isa.  v,  2).  a-hcoursing  [season] 
for -|- folding,  [[  Referring  to  the  ceremonious  style  of  salutation  among  Orientals,  espe- 
cially near  friends,  of  either  sex,  although  not  long  separated,  and -|- a -t- coursing  [season] 
for  4-  being  -t-  far  '"  from  -f  folding  +  cordially  ;  "  |l  Such  courtly  salutation,  however, 
would  'be  improper  between  strangers,  and  would  be  resented  as  implying  intimacy.  It 
would  also  be  inconvenient  and  dilatory  (2  Kings  iv,  29;  Luke  x,  4).  This  is  a  matter  of 
etiquette,  and  therefore  ])roperly  follows  the  points  of  usage  noted  in  ver.  4. 

6.  a -I- coursing  [season  |  for -I- searching, '"  |[  Here  follows  a  series  of  economic  ex- 
amples cognate  to  the  ])receding,  in  which  the  order  is  still  from  positive  to  negative. 
One  must  acquire,  before  he  can  either  lose  by  accident  or  cast  away  by  design,  and -f  a 4- 
coursing  [season]  for -I- losing ;  '^i  Everything  human  comes  to  an  end  sooner  or  later, 
however  labouriously  obtained  or  carefully  cherished.  Indeed  it  perishes  with  the  using,  if 
of  suflicient  value  to  be  used  at  all.  a-|-coursing  [season]  for -t- keeping, "*  ||  Caution 
and  diligence  must  be  constantly  exercised  if  we  would  retain  oin-  ])ossessions,  and  this 
usually  in  proportion  to  their  importance.  The  thought  is  very  similar  to  the  preceding, 
which  it  natiu-ally  follows.  and-|-a-|-COUrsing  [season]  for -I- throwing  away;!  The 
most  costly  and  highly  prized  articles  eventually  become  so  worn  out  that  they  are  cast 


*  rdphad,  prop,  by  gesticulations,  smiting  on  the 
breast  and  outcries  ;  therefore  denoting  an  outward 
expression  of  grief  in  the  demonstrative  style  of 
the  East. 

^  rdqad,  to  .ipriiiij  under  the  inflnciice  of  any 
sudden  and  strong  emotion,  here  of  joy.  It  is 
spoken  of  the  spontaneous  glee  of  children  (Job 
xxi,  11),  and  figuratively  of  tlie  prancing  of  chari- 
ots, the  (juaking  of  mountains,  etc. 


'"  Lit.  to  be  distant  from,  /.  e.,  to  decline  pur- 
posely. 

"  The  verb  is  here  in  the  Piel  or  intensive  form. 

'^  /Miqa.i/i,  in  the  Picl  (intensive),  indicating  an 
earnest  search  for  something  absent. 

'^'■^\ihad^  in  the  Piel  (intensive),aud  therefore  strict- 
ly to  drx/roi/,  but  here  perhaps  not  so  decidedly. 

'^  .s/iih/iur,  to  i/nard,  i.  <.,  {)rescrve  from  injury 
or  loss. 


66 


ECCLESIASTES. 


Ill, 


J^^  "y^       7  A  time  to  rend,  and  a  time  to  «sew  ;  a 

- — '- -'  time  to  keep  silence,  and  a  time  to  ''speak  ; 

S  A  time  to  love,  antl  a  time  to  <=  hate ;  a  time  of 
war,  and  a  time  of  peace. 


o  sew  :    b  speak .    c  hate  : 


7  and  a  time  to  cast  away ;  a  time  to  rend,  _^_  JJ,_ 
and  a  time  to  sew;  a  time  to  keep  si-  — ^— ' 

8  lence,  and  a  time  to  speak  ;  a  time  to  love,  and  a 
tiiiie  to  liate ;  a  time  for  war,  and  a  time  for  peace. 


aside  as  trash,  and  our  own  bodies  in  old  age  prove  encumbrances  rather  than  helps  to  the 
spirit,  so  that  we  are  fain  to  lay  them  in  the  grave. 

7.  a  +  coursing  [season]  for  +  rending",  ||  The  reference  is  to  garments  (as  the  next 
clavise  shows),  the  dishevelling  and  even  tearing  of  which  was  an  act  of  Oriental  expressive- 
ness (horror,  grief,  etc.),  that  has  no  analogue  with  us,  except  in  maniacs.  The  only  oc- 
casion we  have  to  do  this  is  purposely  in  order  to  fit  pieces  for  clothing,  or  accidentally, 
both  which  (especially  the  latter)  are  frequent  enough,  and -I- a -f- coursing  ( season  j  for 
H-  stitching;  ||  Whether  in  manufacture  or  in  re2)air.  Oriental  apparel  is  usually  so  simple 
that  rents  are  remedied  with  comparative  ease,  a -I- coursing  [season]  for -t- hushing,  || 
According  to  the  proverb,  "Speech  is  silvery,  but  silence  is  golden."  Men  show  their  wis- 
dom quite  as  well  by  taciturnity  as  by  loquacity  (Prov.  xxix,  11),  although  more  seldom. 
The  owl  was  therefore  the  emblem  of  Attica.  The  praise  of  this  virtue  is  frequent  in  this 
book  (v,  1-3;  ix,  17;  x,  12-14),  as  elsewhere  in  Solomon's  writings  (Prov.  iv,  24;  v,  2;  viii, 
13;  X,  8,  14;  xii,  23;  xiii,  3;  etc.).  and -f  a -I- coursing  [season]  for -f  speaking ;  ||  Our 
Lord  beautifully  illustrated  this  adage  both  by  a  dignified  reticence  and  a  solemn  utterance 
(Matt,  xxvi,  Go,  G4;  xxvii,  11-14;  Luke  xxiii,  9),  as  had  been  predicted  of  him  (Isa.  xlii,  2; 
liii,  7).  There  have  also  been  many  eminent  cxam])les  in  public  life,  as  "William  the  Silent," 
whose  few  words  are  the  more  weighty  because  uttered  at  the  right  time.    (Prov.  xxvi,  4,  5.) 

8.  a -I- coursing  [season]  for -f  loving,  ||  The  catalogue  closes  with  two  opposites 
which,  advancing  upon  each  other  in  intensity,  and  representing  respectively  the  inner  im- 
pulse and  the  outer  expression  of  many  of  the  preceding  ones,  sum  up  the  grandest  interest 
of  the  individual  heart  and  the  public  life.  The  principle  of  love  is  at  the  bottom  of  all  en- 
jojnnent  and  of  all  elTort,  and  the  supreme  description  of  the  divine  nature  is  contained  in 
that  single  word  (1  John  iv,  8j.  That  nature  is  the  Jiean.  ideal  of  human  perfection  (Luke  vi, 
36;  1  John  iv,  7,  11),  both  in  its  spontaneity  (John  iii,  IG;  1  John  iv,  10)  and  its  universal- 
ity (iSIatt.  xxii,  37-39;  Rom.  xiii,  10).  But  the  statement  that  there  is  a  special  "time" 
for  its  exercise  implies  its  absence  at  other  times,  and  4- a  4- coursing  [season]  for -I- hat- 
ing; '^11  Hatred  is  declared  by  ])sychologists  to  be  but  the  reverse  action  of  love;  one  can- 
not be  capable  of  admiration  and  attraction  toward  any  quality,  without  being  liable  to 
experience  disgust  and  repulsion  at  the  exhibition  of  its  opposite.  Those  strong  natures 
that  love  the  warmest  also  hate  the  most  deeply.  So  it  is  that  the  most  holy  have  the  great- 
est abhorrence  of  sin.  Nor  can  we  at  least  wholly  sejiarate  the  person  from  his  character 
and  his  conduct.  Still  we  may  and  we  ought  to  guard  our  indignation  from  running  into 
malevolence;  and  while  we  aid  in  the  punishment  of  crime,  we  should  refrain  from  joy  at 
the  culprit's  suffering.  Again,  although  both  humanity  and  piety  demand  imiversal  philan- 
thropy, yet  Christ  himself  prescribed  degrees  of  affection,  which  by  comparison  even  make 
the  lover  seem  devoid  of  it  (Luke  xiv,  2G).  God  himself  does  not  love  all  men  alike,  nor 
does  he  require  us  to  love  our  enemies  as  we  do  our  friends.  There  is  therefore  a  distinction 
which  the  contrast  of  this  verse  legitimately  maintains,  and  it  is  not  inconsistent  with  the 
dictates  of  sound  philosophy  and  genuine  religion.  But  it  is  not  necessary  for  us  to  press 
the  statement  here  to  this  high  point  of  abstract  duty ;  it  is  sufficient,  for  the  object  which 
the  writer  had  in  view,  which  was  merely  to  illustrate  the  contrasts  in  human  experience,  to 
take  it  as  a  matter  of  fact  in  general  observation  of  this  life.  As  such  it  is  a  wide-spread 
and  finidamental  characteristic.  a  +  COUrsing  [season]  +of  fight, "^  and -1- a 4- coursing 
[season]  4- of  peace.'"  |j  In  accordance  with  this  design  of  simply  expressing  the  actual 
alternations  of  earthly  state  and  action,  the  writer  avoids,  and  we  ai'e  spared,  all  discussion 
of  the  mooted  question  of  the  morality  of  warfare  l)y  civilized  and  especially  Christian  na- 
tions. It  is  ciu-ious  to  see  what  sophisms  statesmen  and  expositors  invent  and  advocate  on 
this  subject,  but  we  let  them  pass  as  irrelevant  here.  It  is  enough  to  say  that  this  glimpse 
of  the  horrors  of  the  battle-field,  alongside  the  vale  of  peace,  is  a  fit  culmination  of  the 
word-pictures  in  tliis  cmmieration  of  the  woes  and  joys  of  history — the  ebbs  and  Hows  of 
ever-changing  existence. 


'^  sdne\  the  personal  emotion  of  dislike  and  con- 
sequent animosity. 

"=  In  this  example  alone  is  a  different  construc- 
tion adopted  ;  not  "  to  fight,"  "  to  make  peace  ;  " 
nor  "  fur  war,"  "  for  peace ; "  as  if  these  were  ap- 
propriate objects  of  human  endeavor.  The  per- 
sonal feature  is  merged  in  the  communal  aspect. 


Hence  the  nouns  both  express  a  collective  idea  of 
hostility  or  friendhness  between  two  armies  or 
countries.  The  writer  l)egan  his  list  with  the  dawu 
of  in(hvi(lual  life,  and  with  a  downward  inchue 
toward  the  grave ;  he  terminates  it  with  a  national 
scene  on  an  upward  slope  toward  the  symbol  of 
all  that  is  gladsome  and  bounteous. 


Ill,  9 


ECCLESIASTES. 


67 


J^^  "V.       ^  *What  profit  liatli  he  that  «  worketli  in 
-• that  wlierein  he  hiboureth  i. 

10  I  have  seen  the  travail,  which  God  hath  given 
to  the  sons  of"  men  to  be  exercised  in  it. 

11  lie  liath  made  every  '^  thing  beautiful  in  his  [its] 
time:  also  he  hatii  set  the  world  in  their  heart,  so 
that  no  man  can  find  out  the  work  that  God  makcih 
from  the  beginning  to  the  end. 

»  ch.  i,  3. 


aworketh,       6meu,       cthiuij 


9  What  profit  hath  he  that  worketh  in  tliat  _^^  J^_ 

10  wherein  he  iaboureth  ?     I  have  seen  tiie 
travail  which  God  liath  given  to  the  .sons  of  men 

11  to  be  exercised  there witii.  He  hath  made  every 
thing  beautiful  in  its  time :  also  he  hath  set  '  "  eter- 
nity in  their  heart,  yet  so  that  man  cannot  find  out 
the  work  that  God  hath  done  from  the  beginning 

'  Or,  the  world  '> 


1  the  world      i>  Or,  eternity 


9.  The  writer  may  well  ask,  in  surveying  the  spectacle,  What  is  the  average  of  all  this? 
is  it  :i  balance  of  ble.s.sing  or  of  bane?  What  is'''''  the  +  exceedence'*  '  +  of  the + 
doing- +  one  in  +  that  +  which  he  is'-"  toiling-'"  iii?|!  The  result  of  his  severest  exertion 
is  fruitless  for  the  main  end  sought,  namely,  satisfaction  to  himself.  One  incident  merely 
balances  another,  and  so  the  net  gain  is  zero.     The  workman  "gets  his  labor  for  his  pains." 

10.  I  +  have  +  seen  (to-wit) '' ^'  the  +  humiliation''^'  which  God  has  +  g-iven 
to  +  the  +  building-ones  [sons]  +  of  (the)  +  man'' "  to  +  be  +  humble '■ '"  with'-^'  +  it.  | 
But  whether  a  person  seeks  it  or  not,  he  is  providentially  as  well  as  constitutionally  con- 
strained to  effort  in  some  direction;  indeed  it  may  truly  be  said,  that  he  is  liappier  when 
employed,  even  in  something  that  is  not  certain  to  yield  remuneration,  than  when  al)sohitely 
idle.  In  a  word,  man  is  in  a  treadmill,  which  he  must  keep  going,  or  it  will  carry  him  to 
worse  ruin.  "In  the  sweat  of  tliy  face  shalt  thou  eat  bread,"  is  the  stern  decree  upon 
every  son  of  Adam  since  the  Fall  (Gen.  iii,  19).      Comp.  i,  13. 

11.  (To-wit)''^'  the  +  complete  [whole]  He  +  did"'^*  fair"  in-f its -f- coursing- 
[season]'  :  ||  The  context,  both  before  and  after,  seems  clearly  to  re(]uiie  this  to  refer  to  the 
creation  of  man  and  his  surroundings  as  originally  constituted,  when  God  (who  is  obviously 
the  subject  of  tlie  verb  here)  pronoimced  the  whole  "very  good"  (Gen.  i,  31).  Comp. 
chap,  vii,  29,  where  the  same  idea  of  the  change  from  hapjDiness  to  misery,  in  consequence 
of  tlie  la2)se  of  man,  is  brought  out.  It  is  indeed  a  very  important  consideration  in  the  so- 
lution of  the  present  disordered  condition  of  human  experience,  also  He -I- g-ave '' ^'' 
the -t- vanishing--point  [ever]'**  in -I- their -^ -l- heart ;'- ^"  ||  This  is  an  additional  fact 
("also")  in  man's  ("their")  mental  constitution  ('-heart,"  used  in  its  wide  Hebraistic 
sense),  as  originally  fixed  by  the  Creator  ("He  gave,"  i.  e.,  put);  namely,  to  be  at  once 
an  epitome  and  a  reflection  of  the  entire  natural  sphere  ("the  ever,"  i.  e.,  permanent  ex- 
ternals; comp.  ver.  14).     As  the  lord  of  creation  (Gen.  i,  20),  for  whose  behoof  everything 


''  ijdpUch^  the  common  word  for  pretty  or  beauti- 
ful in  appearance. 

'*  The  same  word  as  in  i,  4  (see  note  there  re- 
ferred to),  but  here  manifestly  in  a  quite  different 
sense,  since  it  is  used  with  the  article,  and  witiiout 
a  preposition  or  any  similar  qualifying  word  (the 
only  instance  where  these  two  facts  concur).  More- 
over the  bald  idea  of  endless  time,  whether  forward 
or  backward,  yields  no  meaning  whatever  here,  and 
therefore  those  interpreters  who  insist  upon  render- 
ing the  clause,"  He  has  put  eternity  into  their  heart," 
are  compelled  to  understand  the  word  as  signifying 
the  LOVE  of  hamorlality,  which  is  a  very  different 
thought  from  the  simple  conception  of  indefinite  ex- 
istence, and  a  sense  in  which  the  term  is  nowhere 
else  employed,  whether  in  Biblical  or  Neo-Hebraic 
usage.  Nor  would  such  a  meaning,  even  if  it  could 
be  extracted  from  the  phrase,  be  at  all  pertinent  to 
the  connection  and  course  of  argument,  which  is  sim- 
ply to  show  that  man,  although  the  most  beautiful 
thing  in  creation,  is  yet  incapable  of  understanding 
the  Creator's  plan  fully.  The  whole  book  has  no 
direct  reference  to  the  future  life,  nor  docs  it  con- 
tain any  allusion  to  such  an  aspiration  on  man's 
part,  whether  instinctive  or  educational,  whether 
of  divine  or  human  origin.  Indeed  it  is  not  clear 
that  the  writer  ever  entertained  the  thought  itself 
in  that  form,  and  he  certainly  limits  his  whole 
reasoning  to  the  present  state  of  existence. 

We  must  therefore  fall  back  upon  the  other  and 
usual  interpretation  of  the  word  here,  as  to  be 
taken  in  the  sense  of  this  wovhl^  "the  whole"  just 
spoken  of,  the  beautiful  creation  itself  or  cosmos, 


as  the  Greeks  called  it;  that  which  the  writer  him- 
self had  referred  to  as  "standing  for  ever"  (chap. 
i,  4),  and  which  he  therefore  poetically  and  appro- 
priately calls  "  the  ever,"  the  boundary  of  our 
known  sphere  and  experience.  Of  this  man  him- 
self is  the  bean  ideal,  tlie  central  figure,  the  grand 
ultimatum  ;  and  he  is  therefore  figuratively  said  to 
have  it  imjilanted  in  his  nature,  as  being  its  highest 
outcome  and  type.  He  expresses  the  Creator's  de- 
sign, and  is  the  embodiment  of  it. 

But  the  use  of  the  word  in  this  sense  is  no  evi- 
dence of  a  late  date  of  the  book,  as  being  borrowed 
from  the  Rab))inical  usage,  such  as  the  phrase  "  men 
of  the  world,"  etc. ;  for  this  is  really  a  veiy  differ- 
ent signification — not  the  orderly  arrangement  of 
the  universe,  but  the  sordid  mass  of  humanity.  It 
merely,  yet  very  strongly,  illustrates  the  necessity 
under  which  the  writer  lay,  of  employing  words  in 
an  unusual  or  figurative  sense  in  order  to  express 
his  more  keenly  metaphysical,  or  rather  more  pro- 
foundly philosophical,  ideas.  He  has  here,  as  else- 
where, coined  a  new  meaning  or  application  for  an 
old  word,  which  later  writers  perhaps  adopted  in  a 
degraded  appropriation ;  or  possil)ly  the  signification 
ani]  allusion  were  already  familiar  among  the  deep 
thinkers,  if  not  with  the  popular  writers  and  collo- 
quial speakers  of  his  own  day.  Delitzsch  (C'om- 
meiitarii,  on  the  passage)  with  singular  inconsistency 
maintains  the  signification  "eternity"  for  the  word 
here,  on  the  ground  that  the  meaning  "  world  "  is 
exclusively  post-Biblical ;  and  yet  he  assigns  a  post- 
Biblical  date  to  the  entire  book  on  account  of  other 
late  Hebrew  words  occurring  in  it. 


68 


ECCLESIASTES. 


HI,  12 


_^_  "V.       12  1  know  that  there  is  no  good  in  them, 

— '- but  tor  rt  man  to  rejoice,  and  to  do  good  in 

his  life. 

13  And  also  that  every  man  should  eat  and  drink, 
and  enjoy  the  good  of  all  his  « labour,  it  is  the  gift  of 
God. 

14  I  know  that,  whatsoever  God  doeth,  it  shall  be 
for  ever:    nothing  can  be  put  to  it,  nor  any  thin^ 
taken  from  it:  ami  God  doeth  ^it,  that  men  should 
fear  before  liitn. 

12  even  to  the  end.  1  know  that  there  is  _^_  J^_ 
nothing  better  for  them,  than  to  rejoice, 

13_and  >  to  do  good  so  long  as  they  live.  And  also 
that  every  man  should  eat  and  drink,  and  enjoy 

14  good  in  all  his  labour,  is  the  gift  of  God.  I  know 
that,  whatsoever  God  doeth,  it  shall  be  for  ever: 
nothing  can  be  put  to  it,  nor  any  thing  taken  from 
it :  and  God  liath  done  it,  that  men  should  fear 

1  Or,  to  get  good 

1611.                                   a  labour;        6 it 

British. 

else  was  formed,  and  who  was  himself  the  chef-cVoeuvre  of  the  whole,  its  crowning  produc- 
tion (Psa.  viii,  5,  6), — still  more,  as  the  intellectual  and  moral  representative  of  Deitj'  on 
earth  (Gen.  i,  27),  he  might  be  supposed  to  be,  and  originally  was  in  fact,  the  model  and 
perfection  of  the  created  universe  in  its  fairest  guise,  especially  of  sentient  beings.  His 
character,  position  and  function  therefore  implied  a  comjilete  harmony  with  all  his  sur- 
roundings as  well  as  with  God  and  himself;  nay,  it  even  presumed  his  comprehension  of 
the  scheme  in  which  he  played  so  important  a  part,  in  order  that  he  might  successfully 
achieve  it,  and  thus  fulfil  his  illustrious  prestige  and  destiny,  from  +  a  +  failure'"'  which 
[that]  (the) -Mnan'' "  not  should -f  find  (to-wit)''^'  the  +  deed  which  (the) -h 
God "' ""^ has -F done""'" from -1- head""  and  +  iu-course-of  [till]  termination."  ||  But 
notwithstanding  these  exalted  faculties  and  op])urtunities,  no  human  being  can  actually 
comprehend  the  divine  plan  of  creation  and  administration;  nor  did  the  Ahnigiity  intend 
that  he  should  do  so.  Man's  finite  nature  renders  this  impossible;  the  design  is  too  vast, 
and  the  details  too  numerous  and  varied  (Job  xxxvii,  2o;  Rom.  xi,  33).  There  are  mys- 
teries both  arovmd  and  within  him,  which  for  the  jiresent  at  least  he  cannot  penetrate;  prob- 
lems in  nature,  in  providence  and  in  grace,  whicli  he  fails  to  solve;  secrets  in  matter  and 
in  mind,  which  he  is  unable  to  explore.  This  is  intentional  on  God's  part,  in  order  to  teacli 
man  iuunility  and  faith,  especially  in  his  fallen  condition;  and  through  this  discipline  pre- 
pare him  for  an  advanced  attitude  here  and  hereafter.      See  on  ver.  14. 

12.  I+know"  because  [that]  there  is  nothing"  +  of  good  in"' "4- respect 4- to 4- 
them  ;  "^  because  if  [on  the  contrary]'-^  it  is  good  to -I- be-glad  and -f- to -f  do  good 
in  +  his  +  life.''' '"  ||  The  original  excellence  of  human  nature  has  obviously  been  forfeited 
(comp.  vii,  29).  One  principle,  however,  the  writer  clearly  perceives  amid  the  obscm-ity  of 
created  things,  as  a  verification  of  the  divine  pronunciamento  upon  the  demiurgic  task 
(Gen.  i,  31),  namely,  the  common-sense  course  of  making  the  best  of  one's  condition  as  it  is, 
and  taking  advantage  of  whatever  enjoyment  existence  really  does  afford.  To  "do  good" 
in  this  connection  refers  rather  to  pursuing  some  useful  avocation  Avith  cheerfulness  than 
to  moral  or  philanthropic  conduct,  although  the  latter  is  not  excluded  (comji.  ii,  2(3). 

13.  And  +  also  it  is  good  for 4- complete  [nll]"^  (the) 4- man''"  which  | that] 4- he 
4- should 4- eat  and''4-drink,  and"' 4- see  "'^  g-ood  in4-complete  [all]  his 4- toil;  || 
This  is  continuative  and  explanatory  ("  also")  of  the  preceding  doctrine;  the  "eating  and 
drinkinij"  bein2c  parallel  with  the  "l)eino- fjlad,"  the  "seeino-  oood"  with  the  "doina: g-ood," 
and  the  phrase  "in  his  toil"  with  "in  his  life."  the  4- gift  4- of  God  he  [it]  is.  ||  Precisely 
parallel  again  with  ii,  24. 

14.  The  foregoing  was  certainty  as  to  a  negation  (ver.  12) ;  now  follows  a  positive 
affirmation  introduced  by  the  same  formula.  1 4- know'"'  which  [that]  complete  |all] 
which  (the)  4-  God"'  "'^  may  4-  have  4-  done, ''■  '^  it  will -h be-extant  for  4-  the4- 
vanishing-point'' °*  [ever]  :  ||  The  reference  is  here  to  divine  creation,  especially  that 
aspect  of  it  which  relates  to  human  nature  and  consequently  human  experience — the  same 
cosmic  "ever"  as  in  the  middle  clause  of  ver.  11.  The  Almighty  does  not  change  in  him- 
self, nor  in  his  ])urposes  or  administration,  at  least  as  to  their  principles;  for  these  are  the 
outgrowth  of  his  own  immutal)ility  (1  Sam.  xv,  29;  Jer.  iv,  28).  ascent-«ise  [upon]  4- 
it  there  is  nothing 4- (of)  *'' '  to  4- add,  and 4- from 4- it  there  is  nothing 4- (of)"'"  to4- 
abstract;'"'  ||     It  is  so  perfect  that  God  will  not  and  man  cannot  improve  it  either  by 


'•'  hHiii,  used  (as  often)  with  this  prep,  prefixed 
in  the  adverbial  or  conjunctive  sense  of  so  that  not^ 
to  which  the  relative  and  negative  are  expletively 
added  for  emphasis  and  antithesis  =:  yet  or  never- 
(Mess. 

'^^  r6\'<h,  often  used  in  the  sense  of  h'n? xhiijth , 
ber/innhuj. 

'■^'  fowpli,  an  abrupt  or  absolute  conclnxion  ;  a 
word  not  necessarily  indicative  of  late  date,  since 
it  occurs  in  Joel  (ii,  20),  and  its  root  elsewhere. 

'■'-'  Often  used  in  the  past  tense  (like  the  corre- 


sponding preteri/ive.s  in  Greek  and  Latin,  ohhi  and 
uovi)  in  a  present  sense. 

-■'  That  is,  man,  here  referred  to  collectively. 

-^  X/y  "(■//(,  a  conventional  phrase,  used  (apparently 
by  ellipsis,  perhaps  of  such  words  as  o/hrni<ise  I 
am  mistaken)  as  a  very  strong  adversative  or  con- 
tradiction ;  here  (as  often)  ecjuivalent  to  an  excep- 
tion (comp.  ii,  24). 

■•'^  Here  used  distributively  =  cren/,  or  each. 

^^  var,  conversive  with  the  pra>ter. 

'■'"'  r/dru',  to  clip  off  or  remove. 


Ill,  Jo 


ECCLESIASTES, 


69 


J\__  "y  _       15  *Th:it  which  hath  «  been  is  *  now  ;  and 

— that  which  is  to  "  be  hath  already  "  been  ;  and 

God  requireth  fthat  whicli  is  past. 

16  H  And  djuoreover  1  saw  under  the  «sun  the 
place  of  judsj-nient,  that  wickedness  was  there;  and 
tlie  place  of  riglitcousness,  that  iniquity  'xms  there. 

17  I  said  in  mine  [my]  heart,  God  shall  judLfe  the 
righteous  and  the  wickecf :  for  there  is  :J:a  time /there 
for  every  purpose  and  for  every  work. 


'  ch.  i,  9.    t  Heb.  that  tnhich  is  driven  away.    J  ver.  1. 


1611.  abeen,    6uow:    ebe,    rfmoreover,    eSuu   /there, 


15  before  him.      '  Tiiat  which  is  hath  been  _A..  "R. 

already  ;    and  that  wliich  is  to  be  Iiath  — '- 

already  been  :  and  God  seeketh  again  that  which 
is  '^  passed  away. 

1(>  And  moreover  I  saw  under  the  sun.  in  the  place 
of  "judgment,  that  wickedness  was  tnere ;  and  in 
the  place  of  righteousness,  that  wickedness  was 

17  there.  I  said  in  "my  heart,  God  shall  judge  the 
righteous  and  the  wicked  :  for  there  is  a  time  there 

I  Or,  That  which  hath  been  is  now    2  Heb.  driven  away. 


•  judgement     •>  mine 


augmentation  or  diminution.  The  thought  is  substantialh'  jiarallel  with  that  of  i,  15.  We 
must  accept  it  as  it  is,  and  make  the  best  of  it.  and  +  (the )  +  God  ''• ''''  has  +  done  "■  '■"'  + 
it  in  order  which  [that  j  +  they '"  + may  +  fear  from  +  as  +  to  +  tiie  +  face  +  of+him.'"|| 
The  design  of  this  fixity  as  well  as  mystery  is  to  secure  the  reverence  of  ignorant  and  help- 
less mortals,  and  thus  lead  them  to  jiatience  and  to  l>iety.  The  thought  is  mainly  parallel 
with  that  of  the  last  clause  of  ver.  11. 

15.  What  it  is  which  +  has +  beeii-extant,  already  he  [it]  is;||  This  is  a  re- 
currence to  the  idea  of  i,  9,  in  a  slightly  modilied  form,  and  it  is  ai)propriate  here  as  well  as 
there  from  its  close  connection  with  tlie  thought  just  expressed  of  the  uniformity  of  human 
experience  as  permanently  ordained  by  the  Creator  and  Ruler  of  all.  and -I- that  +  which 
is  to  +  be-extant,  already  it-f-has-l-beeii-extant:  |I  Just  as  the  past  is  re])roduced 
in  the  present,  so  will  the  future  be  a  reproduction  of  the  j^ast  likewise:  in  other  words, 
history  repeats  itself,  of  course  in  its  essential  features,  and  +  (the) -f- God,''' ''°  he -I- will 
-I- search '■+ for  (to-wit)'-'"  a -f  pursued "'■'  thing.  ||  The  past,  which  is  fleeting  out 
of  sight,  is  continually  recalled  as  if  by  a  requisition  of  supreme  authority,  ere  it  entirely 
escapes  from  the  range  of  experience  and  observation.  The  Almighty,  the  writer  emphat- 
ically reiterates,  is  the  power  that  ensures  this  repetition  of  a  by-gone  routine.  It  is  there- 
fore absolutely  inevitabk>,  and  nothing  more  need  be  said  about  it  with  any  hope  of  altering 
or  bettering  it. 

16.  Accordingly  another  phase  of  human  life  is  now  presented,  of  a  more  public  char- 
acter. And -f  repeatedly  [again]  I-fsaw  under  the  +  sun :  ■"' ||  The  writer  takes  a 
fresh  survey  of  terrestrial  affairs,  looking  abroad  as  if  for  relief  from  the  abstruse  and  ))er- 
soual  investigations  preceding,  the -H  rising-point  [place]  -t- of  (the)  ^- -F- judgrnent,^' 
there-ward  [there]  was  (the)'" -f  wickedness; -'^  and-hthe-f-rising--i)oint  |i)lace|-^''-f- 
of  (the )■'" -I- justice,'-"  there-ward  [there]  was  (the)'" -t- wickedness."  I  Alas!  it  was 
even  worse  the  wider  and  the  higher  lie  looked.  The  very  throne  was  a  nest  of  corruption. 
It  is  not  necessary  to  suppose  that  the  writer  alhides  to  his  own  time  or  any  other  in  ])artic- 
ular;  certainly  any  personality  of  that  kind  would  be  odious  and  out  of  place.  Oriental 
governments  are  proverbial  for  despotism,  venality  and  iniquity,  and  one  would  not  need 
to  go  or  search  far  for  eminent  and  notorious  examples.  Nor  are  such  spectacles  confined 
to  antiquity  or  the  East;  they  are  unfortunately  but  too  conunon  in  every  age  the  world 
over.  This  one  view  is  enough  in  this  direction  for  the  present;  it  will  be  reverted  to  again 
shortly  (iv,  ,1)  as  the  culmination  of  social  misery. 

17.  I  +  said,  even  I, '' "°  in  +  my  -l-  heart :  "  (To-wit)  '■  ■"  the  4- just  man  and  -i-  ■ 
(to-wit)'''"  the  4- wicked  man  (the) -f  God  "•'''"  will+judge!"  ||  This  the  writer  did 
not  venture  to  utter  openly,  but  he  comforts  himself  under  the  outrageous  demoralization 
with  an  assured  reflection  still  drawn  from  the  fact  of  the  divine  sovereignty.  Both  parties 
in  the  suit  unjustly  decided  before  his  eyes  will  yet  come  before  a  higher  tribunal  (v,  8), 
where  they  will  respectively  receive  their  true  award  (xii,  14).  Observe  that  this  last  is 
the  proper  function  of  God  as  the  righteous  judge,  and  not  simply  the  abomination  thus 
righted,  because  there  is  a  4- coursing"  [season]  for -f  complete  [every]  pleasure^ 
and  4- ascent-wise  [uponj  complete  [all]  the  4- deed"' '■'  there.!  The  writer  con- 
cludes his  comment  upon  the  judicial  villany  with  the  general  text  of  this  ])art  of  tlie  dis- 
cussion (ver.  1),  of  which  the  reversal  that  he  confidently  autici])ates  is  a  signal  illustration, 
and  he  adds  a  clause  to  it  by  way  of  special  application  to  the  case  in  hand. 


'^  Evidently  referring  to  mankind  spoken  of  col- 
lectively in  ver.  13. 

•^  rddaph,  to  chase  after,  for  the  purpose  of  over- 
taking or  catching;  here  evidently  used  in  the 
milder  sense  of  mere  scyucnce  (the  only  instance) 
in  the  order  of  time.  For  this  tlie  Niphal  or  pas- 
sive form  is  here  employed,  not  merely  as  express- 
ing something /v?*)*  tofh/Iit  figuratively  In'  the  lapse 
of  time,  but  as  tliat  wliich  the  Disposer  of  events 
has  recovered,  as  if  by  the  earnest  pursuit  or  search 
indicated  iu  the  preceding  term. 


^^  So  the  Masoretic  accents  require  us  to  pimctu- 
ate. 

•"  mishpdt,  prop,  a  sentence  pronounced  ;  hence 
abstractly  Jioslire,  which  is  figuratively  said  (or 
supposed)  to  be  seated  on  the  magisterial 
bench. 

•*-  Article  for  empliasis  as  if  in  apostrophi/.ation, 
or  perhaps  as  a  qK<(.s/  noun  of  material.  Comp. 
note  '•■'*'. 

'■'■^  Concretes  used  (as  often)  for  abstracts  by  per- 
sonificatiou,  as  iu  the  preceding  note. 


70 


ECCLESIASTES. 


Ill,  18 


J\.,  "V".       18  1  said  in  "  mine  [myj  heart  eoncerninff 

the  estate  ot   the  sons  of  men,  *that  God 

might  manifest  them,  and  that  tliey  might  see  that 
tljey  themselves  are  beasts. 

19  +For  tliat  whicli  befalleth  the  sons  of  '•men 
befaileth  « beasts ;  even  one  tliinij  befalleth  them  : 
as  the  one  dieth,  so  dicth  the  other;  •'yea,  they  have 
all  one  «  breath  ;  so  that  a  man  hath  no  preeminenee 
above  a/beast:  for  all  is  vanity. 


*  Or,  that  they  might  clear  God,  and  see,  &c. 
ch.  ii,  16. 


tPs.  xlix,  lig; 


1611.    amy     6meii,     cljeasts,     dyeathey     «breath,    /beast; 
g-31 


18  for  every  "purpose  and  for  everywork.  ''I  A  R 

said  in  "  my  heart,  Jt  is  because  of  the  — - 

sons  of  men,  that  God  may  prove  them,  and  that 
they  may  see  that  they  'themselves  are   but  as 

19'beasts.  For  *  that  which  befalleth  the  sons  of 
men  befalleth  beasts;  even  one  thinjj  befalleth 
them:  as  the  one  dieth,  so  dieth  the  other;  yea, 
they  have  all  one  ^breath;  and  man  hath  no 
preeminence  above  the  beasts :  for  all  is  vanity. 


I  Or,  matter     2  Or,  1  said  in  mine  heart  concerning  the  sons 
of  men,  It  is  that  God  itc.      3  Or,  spirit 


amine        ^ Or,  the  sons  of  men  are  a  chance,  and    Brltleh. 
the  beasts  are  a  chance,  and  one  ttc. 


18.  The  Preacher  now  moralizes  generally  upon  the  condition  of  mankind  at  large.  1  + 
said,  even  !/•''"  in  +  my  +  heart  ascent-«ise  [uponj  the  +  spoken-thing  [account ]="  + of 
the  +  building-ones  |  sons)  +  of  (the) +nian,'' "  ||  A  continuation  of  the  soliloquy  raised 
by  the  contemplation  of  the  previous  unhai)py  scene,  for''  +  (the)  +  God '''  °"  to  +  clarify'" 
+  them,''  i  The  expression  is  equivalent  to  an  unuttered  wish.  Oh  that  He  would  cleanse 
their  mental  vision!  .so  thickly  and  hopelessly  ol)scured  is  it  by  their  depressed  condition. 
The  writer  still  cannot  efface  the  shocking  picture  of  tuijust  treatment  from  those  in  au- 
thority, and  his  appeal  to  Heaven  leads  him  to  long  not  only  for  final  redress  thence,  but 
meanwhile  for  a  more  i^hilosophical  frame  of  mind  on  the  part  of  the  sufferers,  which  can 
only  be  inspired  from  the  same  source,  so  that  they  might  derive  consolation  or  at  least 
submission  from  a  correct  apprehension  of  their  subject  condition  on  earth  at  best,  and-l- 
for  +  them'^  +  to  +  see  which  [that]+they  are  a+beast,  they  as  to  +  them.'i  This 
clause  explains  tjie  sense  in  Avhich  the  preceding  one  is  to  be  taken.  The  writer's  phrase- 
ology labors  to  intensify  the  thought  of  this  hunuliating  self-confession.  It  may  seem  poor 
comfort  for  down-trodden  humanity  to  reflect  upon  its  common  level  with  the  brutes;  but 
the  thought  is  certainly  a  very  natural  one  under  such  circumstances.  Yet  it  is  only  by  a 
deeper  insight  into  this  fact  than  melancholy  or  despair  could  suggest,  that  relief  can  come 
to  a  rational  soul.  This  link  the  writer  immediately  proceeds  to  supply,  and  that  in  a 
characteristic  but  somewhat  indirect  way. 

19.  Because  a-t-hap"-"  is  the-i-building'-ones  [sonsj  +  of  (the) 4- man,'- "  and  + 
a-l-hap  is  the-i- beast;  and-i-a-Fhap  one  is  to ''"'-[- them :  ||  In  common  with  other 
animals  man  has  an  appointed  lot,  and  this  is  the  same  as  theirs.  The  two  clauses  therefore 
are  here  not  tautological.  The  writer  is  gradually  approaching  his  main  i)oint  of  solution. 
As  these  two  classes  of  earth's  inhabitants,  although  widely  apart  in  character  and  destiny 
otherwise,  are  equally  God's  creatures,  and  both  sprung  from  (as  well  as  about  to  return  to) 
mother  earth  (ver.  20),  it  might  be  expected  that  they  would  have  a  similar  (physical)  con- 
stitution and  be  subject  to  like  (terrene)  contingencies.  Human  beings  therefore  need  not 
complain  (at  least  against  God),  if  they  fare  in  many  (temporal)  respects  no  better  than 
their  fellows  the  brutes,  as + is  +  the  +  death  +  of '■'"  yon  [this],  so  is  the -f- death  +  of 
yon  [that] ;  *"  II  Not  that  the  circumstances  are  the  same,  nor  the  moral  cause  and  signifi- 
cance; but  the  fact  is  equally  certain  and  conclusive  as  to  all  terrestrial  concerns.  This 
being  then  the  great  and  final  event,  all  else  here  below  may  be  regarded  as  of  minor  im- 
])ortance.  Such  is  the  constant  doctrine  of  this  book,  which  dwells  with  not  too  much 
stress  upon  this  terminus  of  every  mortal  career,  and -h a -(- wind  [spii-it]""  one  is  to''  '"-I- 
the -I- complete  [whole] ;  ||  Men  and  other  animals  so  closely  resemble  each  other  in  many 
of  their  mental  attributes  (the  senses,  instincts,  memory,  feeling,  will,  and  even  sagacity),  that 
they  may  in  a  qualified  sense  be  said  to  have  a  sort  of  soul  or  immaterial  (but  not  therefore 


^  dihruli,  fem.  of  that  in  note  '» '•'',  and  used  in 
very  much  the  same  sense  of  a  matter  of  concern, 
especially  in  this  phrase  =  because  of. 

■^^  A  somewhat  unusual  construction,  not  in- 
frequent in  this  book,  but  not  so  peculiar  as  to 
argue  a  late  date. 

'^^  Apparently  the  iufin.  constr.  Kal  of  hdrar  (in- 
stead of  boirr),  jiiop.  to  ,s//'/,  hence  to  jmrifij  ;  a 
sense  which  the  following  context  requires. 

^^  The  pronoun  here  can  only  refer  to  maukind 
just  spoken  of,  and  these  cannot  be  the  corrupt 
judges  previously  mentioned,  who  are  but  a  small 
and  special  class  of  hmnaii  beings,  and  are  not  per- 
sonally referred  to  at  all. 

"**  "  God  "  cannot  be  the  subject  of  the  infin.  fol- 
lowing (although  it  is  so  of  that  preceding,  and 
although  the  two  verbs  are  connected  by  "and"), 
for  that  would  be  nonsensical ;  but  the  subject  is 
carried  over  from  the  pronouu  just  expressed,  re- 


ferring to  men  at  large.  We  might  render,  "  for 
God  to  clarify  them,  even  [so  as]  to  see."  There  is 
no  occasion  to  change  the  text,  as  some  arbitrarily 
do  for  the  Hiphil,  "  and  to  cause  [them]  to  see." 

•*^  iiKMvth  is  the  constr.  of  the  noun  mdvetJi,  and 
not  the  infin.  absol.  of  the  verb,  which  could  not 
syntactically  stand  here. 

■^"  zeh^  "  this,"  repeated  distinctively,  as  is  the 
idiom. 

•^  This  is  the  only  passage  in  which  ruwach  (see 
note  "■''5)  is  applied  to  animals,  and  it  obviously  is 
so  here  only  by  zemjinu^  inasmuch  as  the  two  classes 
of  beings  are  spoken  of  in  common,  and  nephesh 
would  have  been  inappropriate  as  implying  a  total 
cessation  of  being  foi'  man.  Therefore  the  more 
dignified  term  is  employed  although  strictly  inap- 
plicable to  the  lower  class,  and  hence  (pialified  (in 
ver.  21)  by  the  statement  that  in  their  case  it  ceases 
at  death. 


in,  20 


ECCI.ESIASTES. 


71 


A.,  v.       20  All  go  unto  one  "place;  all  are  of  the 
dust,  and  all  turn  to  dust  aJTiiin. 

21  Who  knoweth  the  spirit  *ot'  man  that  tgoeth 
*  upward,  and  the  spirit  ot  the  beast  that  goetii 
downward  to  the  earth  ? 

22  JWherefore  I  perceive  that  there  is  nothing 
better,  than  that  a  man  should  rejoice  in  his  own 
c  works  ;  for  that  is  liis  <^  portion  :  for  who  shall  bring 
Iiim  to  see  what  « shall  be  after  him? 


*lleh.ofthesonsofman.  i  Heb.  is  ascending.  tch.ii,24;  v,18. 
IGll.    a  place,    6  upward,    c  works:    dportiou ;    eshalbe 


20  All  go  unto  one  place;   all  are  of  the  _A..  R 

21  dust,  and  all  turn  to  dust  again.     Who 


knoweth  the  spirit  '  of  man  2  whether  it  goeth  up- 
ward, and  the  spirit  of  the  beast  2  whether  it  goeth 
22  downward  to  the  earth?  Wherefore  I  saw' that 
there  is  nothing  better,  than  that  a  man  should 
rejoice  in  his  works ;  for  that  is  his  portion  :  for 
who  shall  bring  him  back  to  see  what  shall  be 
after  him  I 


I  Heb.  of  the  sons  of  men.        2  Or,  that  goeth 


necessarily  immortal)  essence,  especially  in  the  case  of  the  higher  orders  of  beasts  (such  as  the 
Hebrew-word  here  indicates,  i.  e.,  quadrupeds).  All  this  is  calculated  to  enhance  the  nature 
of  the  lower  creatures,  and  thus  bring  them  more  nearly  on  a  level  with  man,  as  they  are  here 
contemplated,  and -t-fhe  +  exceedfulness^'' +  of  the  +  man  apart  [more  than]  ">=*"  the 
+  beast  is  nothing :  I  They  are  indeed  not  absolutely  alike  nor  equal,  but  only  in  the  as- 
pects here  regarded,  namely,  a  liability  to  suffering,  abuse,  disease,  want  and  death;  which 
make  up  by  far  the  major  ])art  of  human  experience  on  earth,  because  the  +  complete 
[whole]  is  a  breath.''  ■*  ||  The  key-note  is  thus  again  struck,  and  the  chord  vibrates  through 
all  animate  as  well  as  inanimate  creation  in  the  entire  circuit  of  mundane  symphony. 

20.  The -h  complete  [whole]  is  -walking-''''  toward  a -(-rising-point  [place]  ^-^ 
one;  ||  The  totality  is  now  specifically  that  realm  of  nature  just  spoken  of,  namely,  the 
sentient,  locomotive  one;  but  there  is  an  allusion  to  the  coincidence  with  the  other  depart- 
ments of  physics  likewise  (i,  4-7),  as  an  endless  circle;  also  to  the  common  goal  of  destiny 
as  inanition  (last  clause  of  ver.  10,  which  thus  stands  as  a  link  of  connection),  the -I- com- 
plete [whole]  was  "'■'''-extant  from -f  the -t- dust,  1|  A  reference  to  the  origin  of  all 
bodies,  both  human  and  bestial  (Gen.  i,  24;  ii,  7),  eminently  pertinent  here  as  an  omen  (from 
the  beginning)  of  their  lunniliation  and  incohesiveness  (Job  iv,  19;  xvii,  14;  Psa.  civ,  29). 
and -I- the -f- complete  [whole]  has -l- returned''"  toward  the -f  dust.  ||  A  fulfilment 
of  that  prophecy  (Gen.  xviii,  27;  .Job  xxxiv,  1."))  and  of  the  ])rimal  curse  (Gen.  iii,  19).  The 
fate  is  therefore  universal  and  inexorable.  AV'hethcr  animals  were  involved  in  that  penalty 
(as  some  have  inferred  from  Kom.  viii,  19-23),  is  not  here  material. 

21.  Nor  is  there  any  future  to  look  forward  to  as  a  relief  of  this  mortal  consummation 
of  earthly  destiny;  no  knowledge  of  the  being  himself  by  others  after  he  has  gone  (ver.  21), 
nor  any  of  others  thereafter  by  himself  (ver.  22).  "Who  is  knowing  the -f  wind  [spirit]  " 
4- of  the -(- building-oues  [sons]  +  of  the+man''"  ( the" -f  one -(-ascending  she  [it]  is 
to -f- ascent-ward'")  II  The  soul  or  sentient  principle  of  the  human  being  is  absolutely 
untraceable  after  it  leaves  the  body,  save  that  we  are  assured  (by  traditionary  revelation, 
if  not  by  natural  theology  or  philosophical  reasoning)  that  it  survives.  That  the  writer  at 
least  firmly  believed  in  the  doctrine  of  the  immortality  of  the  human  soul,  is  clear  from  chap, 
xii,  7;  and  the  same  was  the  belief  of  other  Old-Testament  saints  (Gen.  xlix,  29;  2  Sam.  xii, 
23;  Job  xix,  25-27;  Psa.  xvi,  10;  Matt,  xxii,  32).  But  of  its  condition  and  circumstances 
they  knew  nothing,  nor  do  we  know  much  more,  and  4- the  wind  [spirit]^'  +  of  the -(-beast 
(the" -(-one -(-descending  she  [it]  is  to+incliningly  to+the  +  earth^')?  j|  The  ani- 
mating principle  or  sentient  element  of  brutes  is  still  more  inscrutable  diu'ing  life  itself,  as 
we  have  not  even  consciousness  to  guide  us  in  its  investigation,  and  its  analogies  with  the 
human  spirit  perplex  quite  as  nuieh  as  they  aid  us  in  comprehending  its  mysteries.  After 
death  of  course  it  wholly  escapes  our  observation,  and  in  fact  (as  common  sense  teaches  all 
men)  it  altogether  ceases  to  exist,  or  (as  the  writer  says  in  effect)  it  falls  into  the  same  de- 
struction as  the  carcass.  What  a  homily  this  verse  reads  on  the  folly  of  pampering  the  body, 
since  it  is  at  last  to  drop  into  a  grave  undistinguishable  in  all  obvious  or  essential  resjiects 
from  that  of  a  beast!  And  (which  is  still  more  to  the  point  for  the  writer's  argumentj  what 
folly  it  is  to  torment  our  poor  souls  about  the  problems  or  even  the  ills  of  the  present  life, 
which  they  must  so  soon  quit,  ''  nor  leave  a  trace  behind  I"  The  writer  therefore  "  shows  a 
better  way,"  partly  in  the  next  verse,  and  still  more  conclusively  in  the  sequel  (chap.  xii). 

22.  And'' ^*  4-1 -fsaw''"' because  [that]  there  is  nothing -(-of  good  from  [more 


■*•'  mowthdi;  from  the  same  as  in  note  ■' ',  and 
usually  signifying  about  the  same,  ?'.  e.,  profit. 

■'■'  Or  perhaps  "[is]  returning,"  as  in  i,  6 ;  but 
the  prfeter  sufficiently  expresses  the  fad  of  the 
general  tendency  and  experience. 

*^  hd-  is  certainly  the  article  here,  and  not  the 
interrogative,  which  is  never  thus  pointed,  and 
which  moreover  would  involve  a  contradiction,  as 
if  it  were  questionable  whether  man's  spirit  did  in- 
deed survive  or  the  brute's  perish. 

■'■'  Or  "  to  God,"  as  in  xii,  7  ;  which  can  only  mean 


survives,  as  the  contrast  following  further  proves. 
The  reason  why  the  writer  does  not  add  this  explicit 
term  ("  to  God  ")  here,  as  a  proper  balance  to  the  fol- 
lowing hemistich  ("  to  the  earth  ")  would  seem  to  re- 
((uire,  appears  to  be  that  it  would  be  an  attirmation  of 
something  which  we  do  not  so  positively  know  as  we 
do  the  latter,  and  would  therefore  be  inconsistent 
with  the  assertion  of  our  ignorance  here  made. 

■**  This  addition  correspontis  to  the  explanation 
"to  God"  given  above  with  respect  to  the  other 
clause,  and  is  conclusive  of  utter  perishing. 


12 


ECCLESIASTES. 


IV,  1 


CHAPTER   IV. 

1    Vunitii  in  increased  unto  men  hy  oppression,  4  by  en:vy,  5  hy  idkness,  7  by  covetousnesa,  9  by  soliUiri7iess, 
13  by  ici{f'ulne-'is. 


A..  V.       So   I    returned,   and  considered    all    the 

— ' *oppressions  that  are  done  under  the  «sun: 

and  behold  tlie  tears  of  '>snch  as  were  oppressed,  and 
they  «liad  no  ''comforter ;  and  on  the  fside  of  their  op- 
pressors there  was  «power;  but  they  liad  no  comforter. 
2  ^Wherefore  [TnereforeJ  1  praised  the  dead  which 
[wlio]  are  already  /dead  more  than  the  living  which 
[wlio]  are  yet  alive. 


'ch.  V,  i.g 


i  Heb.  hand. 


t  .Tob  iii,  17,  &c. 


1611.      osun;     6 such  a,s  were     chad     dcomforter:     epower, 
/dead,        g-7,&c.  [at  ••  1  "1 


1  Then  I  returned  and  saw  all  the  oppres-  _^_  J^^ 
sions  that  are  done  under  the  sun :  and 
behold,  the  tears  of  such  as  were  oppressed,  and 
they  liad  no  comforter ;  and  on  tlie  side  of  their 
oppressors  there  was  power,  but  they  had  no  com- 

2  forter.     Wlierefore  I  praised  the  dead  "  who   are 
already  dead  more  than  the  living  °  who  are  yet 


than] ''■="  + which  [that]  (the)  +  man'' "  should + be  +  glad  in  +  his  +  deeds ;''•"  || 
The  same  couclusiou  as  iu  ii,  24;  and  here  a  real  refuge,  as  there,  from  the  eares  of  life. 
because  he  [itj  is  his  +  lot"-^" :  ||  The  same  reason  as  in  i,  1;];  where  the  divine 
source  of  the  distribution  is  distinctly  stated,  because  who  will  +  cause  +  him  +  to 
+  come  to  +  see'''"  on'' "  + what  it  is  which  +  will  +  ite-extant  after  +  him?! 
The  ])i-incipal  thought  here  is  tliat  he  cannot  enjoy  any  terrestrial  good  after  death,  and 
therefore  he  should  take  the  comfort  of  it  during  life;  thus  forming  a  parallel  with  the  pre- 
vious i)art  of  tlie  verse.  But  a  collateral  idea  is  added  to  it,  which  brings  it  into  connection 
with  the  conclusion  reached  in  i,  11;  ii,  IG;  namely,  that  oblivion  will  rest  upon  the  de- 
parted, both  on  the  part  of  others  respecting  him,  and  on  liis  own  ])art  as  to  tlie  concerns 
of  this  life,  the  latter  feat\ire  being  more  distinctly  brought  out  in  ix,  5,  6.  In  tlae  grave 
at  least,  therefore,  all  earthly  troubles  cease  (Job  iii,  17),  and  consequently  one  can  af- 
ford to  bear  tliem  for  the  little  time  between,  even  if  we  have  not  many  counterbalancing 
plea^iu'es. 

IV,  1.  And'' ^* 4-1 -I- returned,'  even  I,''""  and''"-i-saw  (to-wit)''^'  complete 
[all]  the 4- oppressed -t- ones',  which  [who]  are  done^  under  the  +  sun;  I  The  writer 
recurs  to  the  vivid  impression  which  tyranny  makes  upon  the  spectator  (iii,  16),  and  his 
phrase(jlogy  shows  that  his  inind  labors  with  the  theme,  and-f-lo  !  "' '"  the -I- tear '' -I- of 
the -f  oppressed  4- ones,  and4-fiiere4-was4-to4-them  nothing- 4- of  ■'  one  4- causing- 4- to 
4- rest:  ||  The  friendless  condition  of  the  down-trodden  subject  is  his  most  forlorn  and 
ho]5eless  feature.  Those  who  are  in  disfavor  with  the  government  are  proverbially  shunned 
and  looked  iqjon  with  susjiicion  l:)y  the  obsequious  multitude.  No  one  dares  take  their 
part,  or  offer,  even  privately,  to  relieve  them,  and  4- from  4- the  4- hand"  4- of  their  4- 
oppressors  there  was  force ;  '  II  Des])otism  is  prompt,  energetic  and  merciless,  and  its 
minions  are  eager  to  show  their  zeal  in  its  behalf.  In  Oriental  courts  the  king  or  governor 
is  also  judge,  and  jury  too.  and  4-  tliere  4-  >vas  4-  to  4-  them  nothing-  4-  of  one  +  causing  4- 
to4-rest.  II  The  statement  is  repeated  in  order  to  enhance  the  contrast  l^etween  the  two 
parties.  Absolutely  no  advocate  or  bail  ap])ears  for  the  condemned  Init  innocent  victims. 
In  the  East,  esjiecially  in  Turkey,  tlie  most  arbitrary  arrests  are  made,  and  the  most  sum- 
mary ])unishment  is  inflicted  by  the  authorities,  both  higli  and  low,  on  the  most  frivolous 
grounds,  often  for  the  mere  purpose  of  extortion.  The  outrage  upon  all  sense  of  justice  is 
vividly  jiortrayed  by  a  terse  ])lirase  in  vii,  7. 

2.  And'' ■'■4- congratulating-"  «as  I  (to-wit)'-^'  the4-dead,  which  [whoj-hal- 
ready  have 4- died;  ||  These  at  last  are  thus  out  of  their  misery  (which  is  the  additional 
idea  conveyed  by  the  emphatic  repetition  in  the  last  clause).  Sympathy  for  the  desjierate 
state  of  the  maltreated  unfortunates  so  deeply  affects  the  beholder  that,  in  chagrin  less 
selflsh  liut  almost  as  poignant  as  he  before  felt  at  his  own  disapjiointment  (ii,  17),  he  is  now 
tempted,  like  Job  (iii,  i),  to  pronounce  life  itself  a  curse,  because  subject  to  such  intoler- 
able inflictions.      There  is  no  appeal,  no  remedy,  no  exemption  (comii.  Psa.  xi,  3) ;    the 


'  sJiuwb,  in  close  connection  with  a  following  verb, 
has  an  adverbial  force,  denoting  a  reiteration  of 
the  act,  often  merely  doing  something  different. 

'^  Persons,  as  the  gender  indicates ;  not  an  ab- 
stract. 

"That  la,  madfi  such;  see  note"' •^\  Tlie  repe- 
tition of  the  thought  is  emphatic. 

*  Used  collectively,  as  the  Heb.  docs  with  almost 
any  noun. 

^  This  word  is  so  commonly  used  iu  the  construct 


(as  a  mere  adverb  =  not)  that  it  is  sometimes  trans- 
posed iu  its  order  to  the  ordinary  position  of  nega- 
tives, or  even  used  absolutely. 

''  That  is,  071  the  side  or  part,  as  if  jutting  out 
from  the  side ;  a  frequent  use  of  this  noun,  which 
is  employed  in  a  great  variety  of  applications. 

'  konrli,  physical  vigor;  hence  social  influence. 

*'  s/iat>fi/arh,  a  Pielite  verbal  adj. :  the  root  seems 
prop,  to  denote  the  act  of  gently  tapping  with  the 
palm  of  the  hand  in  repression  or  in  commendation. 


rv^  3 


ECCLESIASTES. 


73 


J^^  "V".    .  S  *«Yea,  better  '>is  he  than   both  they, 

■ •  whicli  [uhoj  hath  not  yet  been,  wlio  iiatli 

not  seen  the  evil  work  that  is  done  under  the  <^sun. 

4  1i<* Again,  I  tonsidered  all  travail,  and  -fevery 
i-iglit  work,  that  Jfor  this  a  man  is  envied  of  his 
« neighbour.  This  -is  also  /vanity  and  vexation  of 
spirit. 

5  §The  fool  foldeth  his  hands  together,  and  cateth 
his  own  flesh. 

IJ  ilBetter  vis  an  [a]  handful  with  quietness,  than 
both  the  hands  full  w*7A  travail  and  vexation  ot  spirit. 


*  Job  iii,  11,  IC,  21.  ^  lieb.  all  the  rightness  of  ii-ork.  t  Heb. 
this  is  the  envy  of  a  man  from  his  neighbour.  §  I'rov.  vi,  10 ; 
xxiv,  33.      I!  Prov.  xv,  16  ;  xvi,  8. 


1611.    a  Yea  better 
/  vanity,    i/  is 


6 is  he   'Sun.   d  Again  I   e neighbour:  this 


3  alive ;  yea,  '  better  than  them  both  did  I  J^^  J^_ 

esteem  him  "that  hath  not  yet  been,  who  — 

hath  not  seen  the  evil  work  that  is  done  under  the 
sun. 

4  Then  I  saw  all  labour  and  every  2 skilful  work, 
that  3  for  this  a  man  is  envied  of  his  neighbour. 

5  This  also  is  vanity  and  a  striving  after  \vin<l.    The 
fool    foldeth    his  hands  together,   and   cateth  his 

6  own  tiesh.     Better  is  "a  handful  ■'with  quietness, 
than  two  haiidfuls  ■•  with  labour  and  striving  after 


I  Or,  better  than  they  both  is  he  irhich  tfrc.      2 Or,  successful 
3  Or,  it  Cometh  of  a  man's  rivalry  with  his  neighbour     4  Or,  of 


"Which       ban 


grave  is  the  only  refuge  (Job  xiv,  13).  Better  resist  than  submit,  for  death  is  the  utmost 
penalty,  and  then  the  wretch  is  beyond  the  reach  of  injustice.  These  are  the  iirst  sponta- 
neous promptings  of  a  high-strung  spirit  goaded  tp  the  point  of  suicide  by  such  consum- 
mate rascality.  Or  if  a  cooler  temper  succeeds  on  reflection  (viii,  3),  still  the  easiest  way 
out  of  oppression  seems  to  be  to  surrender  the  situation,  and  retire  from  the  sight  and  sound 
of  it  (Psa.  Iv,  6).  even  into  nonexistence  (chap,  vi,  5).  from  [more  than]''''^"  the-l-alive 
+  ones  which  [who] -|- even  +  they  ■*  are  alive  in-COUrse-of +no"W  [until  hitherto].'"  II  In 
jjreference  to  continuing  here,  where  men  are  constantly  ex2)osed  to  sucli  liardship  (the  last 
idea  being  implied  as  before  in  the  repetition). 

3.  And  +  as  +  g-OOd   from    |more    than]  +  the  +  two  +  of  +  them,   I  +  lomnatnhitfd 

(to-wit)'''"  iiim"  which  [who]  in-course-of-hnow  [until  hitherto|'"  not  has  +  been- 
extant;  ||  Nay,  <t  fortiori  he  would  be  better  olf  still,  who  has  never  lived  at  all.  which 
[who]  not  has  +  seen  (to-wit)'-^'  the  +  deed  the  +  bad  one,  which  has-l-been  + 
done  under  the  +  sun.  ||  This,  in  like  manner  as  before,  is  assigned  as  a  reason  for  such 
a  verdict.  Nor  is  the  supposition  absurd,  nor  the  conclusion  unnatural ;  it  is  a  common 
and  almost  proverl)ial  expression  (Jer.  xx,  14;  Matt,  xxvi,  24). 

4.  And  -t- 1  saw,  even  I,''  ^^  (to-wit) ''  ^'  all  toil  and  +  (to-wit)  ■•  ■"  +  all  suc- 
cess''••'"+ of  the -I- deed,  ||  Here  the  other  side  of  the  case  is  considered:  suppose  the 
effort  is  apparently  {i.  e.,  outwardly)  successful ;  there  being  no  such  interference  of  su])erior 
authority  to  thwart  it.  What  then?  because  [that]  he  [it]  is  a-|-jealousy'--(-of  a  + 
person''-'  from  +  his -l- fellow.'^  ||  The  reply  is.  Why,  in  that  case  he  only  excites  the 
envy  of  his  competitors,  and  thus  in  another  form  suffers  obloquy,  enmity  and  ostracism, 
whicli  corrode  his  peace  and  may  cause  his  death.  There  is  especially  a  covert  allusion  to 
the  cupidity  of  government,  which  in  the  East  is  sure  to  find  some  pretext  for  confiscating 
the  property  of  prosperous  citizens;  Thus  the  same  evil  of  tyranny  recurs  in  any  event. 
Also  yon  is  a  +  breath'-^  and  +  a4-feeding''"'  +  of  wind.  ||  The  oft-repeated  dirge 
inevital)Iy  closes  every  line  of  human  effort  and  experience.      See  i,  14. 

5.  The  -I- presumptuous  [silly]  man  is  folding-  (to-wit)  '•  ^'  his -F hands,  ||  Balked 
in  both  directions,  the  simpleton  sits  down  in  sheer  discouragement,  resolved  to  do  nothing 
whatever,  and  passively  resign  himself  to  his  fate  and  to  surrounding  influences,  and -f  is 
-heating-  (to-wit)'-'"  his-h flesh.  ||  But  this  is  the  sheerest  suicide  of  all,  and  an  in- 
glorious one  at  that;  figtiratively  compared  to  devouring  his  own  person — as  grotesque  an 
image  as  the  indolent  jierson  himself  presents  with  folded  arms  and  clasped  hands. 

6.  Good  is  the -1- filling- "'  a  palm'"  with  rest,  ||  In  opposition  to  this  utter  inert- 
ness, the  writer  proverbially  remarks  that  a  little  {one  hand  full)  is  something  positively 
good,  although  we  may  not  have  all  we  wish  or  need,  from  |more  than]  "■  ^"-f  the -(-fill- 
ing'* two -I- fists  with  toil''"  and-f-a-f  feeding-'''''-l-of  -wind.!  Very  much  like  the 
modern  proverb,  "Half  a  loaf  is  better  than  no  bread,''  except  that  here  the  contrast  is 
extended  so  as  to  include  not  only  the  quantity  Imt  also  the  (juality ;  yet  the  latter  a  forti- 
ori., for  a  little  of  a  good  thing  is  of  course  preferable  to  even  less  of  a  bad  thing;  and 
the  more  one  has  of  a  bad  thing,  the  worse  off  he  is.     Aside  from  this  double  play,  the 


^  An  idiomatic  repetition  of  the  pronoun.  Comp. 
note  ''  ^'^. 

'"  'adenndh,  an  abbreviation  of  'ad  henndh  ;  and 
so  the  un-paragogic  form  'adcn,  in  the  following 
verse. 

"  The  accusative  sign  ('-■")  preceding  requires  us 
to  carry  over  the  verb  from  the  similar  construction 
in  ver.  2. 

'-  qiridh,  supposed  to  mean  derivationally  the 
flnxh  of  passion. 

'^  rea\  another  variant  deiivative  from  the 
8 


widely  spread  root  noticed  under  notes  '■  *"'  ^^  (of 
which  marring  seems  to  be  the  common  or  essential 
idea),  and  signifying  a  person  living  near  (perhaps 
through  the  idea  of  rncss-matcs  as  feeding  together, 
for  this  appears  to  be  most  directly  from  that  form 
of  the  verb),  hence  'A  friend,  or  associate  in  general. 

'^  nL^'16\  infiu.  constr.,  of  which  the  first  noun  is 
the  subject  and  the  second  the  object  (adverbially 
construed,  as  frequently). 

'*  knph,  the  curved  or  hollow  hand  used  for  con- 
taining something. 


74 


ECCLESIASTES. 


IV 


A.  "V.       '!'  HThen  1  returned,  and  I  saw  vanity 
— -under  the  "sun. 

8  There  is  one  alone,  and  the?'e  is  not  a  second ; 
yea,  he   *  hath    neither   child    nor   brother:    yet   is 
there  no  end  of  all  his  "^labour;  neither  is  his  eye 
satisfied  with  ''riches;  neither  saith  Ae,  For  whom 
do  I  labour,  and  bereave  my  soul  of  good?     «This 
is  also  vanity, /yea,  it  is  a  sore  travail. 

9  HTwo  are  better  than  one;  because  they  have 
a  good  reward  for  their  labour. 

10  For  if  they  fall,  the  one  will  lift  up  his  9  fellow  : 
but  woe  to  him  ti  that  is  '  alone  when  he  *  falleth  ;  for 
^Jie  hath  not  another  to  help  him  up. 

1       Then  I  returned  and  saw  vanity  under  J^^  J^_ 

8  the  sun.     There  is  one  that  is  alone,  and 

he  hath  not  a  second ;  yea,  he  hath  neither  son 
-nor  brother;  yet  is  there  no  end  of  all  his  labour, 
neither  are  his  eyes  satisfied  with  riches.      For 
whom  then,  saith  //«,  do  I  labour,  and  deprive  my 
soul  of  good  ?    This  also  is  vanity,  yea,  it  is  a  sore 

9  travail.     Two  are  better  than  one;  because  they 
10  have  a  good  reward  for  their  labour.     For  if  they 

fall,  the  one  will  lift  up  his  fellow :  but  woe  to 
him  that  is  alone  when  he  falleth,  and  hath  not 

1611.    a  Sun.       bhath      c  labour.       rf  riches,      fthis     /yea  it 
g' fellow,     A  that  is     t  alone,     fc  falleth:     J  he 

British. 

substantial  lesson  remains  (as  indirectly  taught  in  ii,  26,  and  directly  in  v,  12),  that  a  com- 
petency is  better  than  atlluence  (Prov.  xxx,  8,  9). 

7.  And''^*-l-I  returned,'  eveiil,'''"'and''"-l-sa"wa  +  breath''^  under  the  +  sun.  || 
The  writer  proceeds  to  develop  this  last  thought  of  the  misery  of  laboring  to  accumulate 
wealth;  and  as  it  is  the  reverse  of  the  unthrifty  sluggard  of  ver.  o,  as  well  as  of  that  in  ii, 
18,  19,  he  tises  his  customary  phrases  of  transition.  Still  this  equally  with  that  is  a  self- 
delusion. 

8.  There  exists"'  "  One,  and + there  -I- is  -f-nothing  -I-  of  a  -I-  second ;  ||  A  case  is  sup- 
posed (which,  however,  is  not  at  all  an  unfrequent  one),  of  a  solitary  man,  /.  e.,  wdthout  a 
companion  or  ally  or  special  friend  or  dependent.  also  building'-oiie  [sou]  and"'-l- 
brother  there  is  nothing -1- of  °  to -f  him  ;  |j  Not  even  a  natural  heir,  for  whom  a  person 
might  reasonably  be  sujjposed  to  feel  an  intense  interest  and  care,  and " -1- there -1- is -1- 
nothing- -I- of  an -I- end^'  to -f  complete  [all]  his -l- toil;  !|  He  is  incessantly  and  almost 
morbidly  active.  To  an  Oriental,  proverbially  sluggish,  this  is  a  rare  and  unaccountable 
spectacle,  though  common  enough  with  us.  also  his  +  eyes,  not  it''  +  will  -h  be  -1- 
sated''''  with' '■'-I- "wealth;  ||  A  greedy  miser,  who  nevertheless  can  only  enjoy  his  riches 
by  counting  and  looking  upon  them;  while  his  avarice  grows  thereby,  and  is  the  less  con- 
tent the  more  he  accumulates,  and""  4- "  for -f- whom  am  I  toiling"  and -I- causing -h 
to-l-lack  (to-wit)  '• "'  my-l-self  ">  "  from -f- goodness"  ?"  1|  The  blind  eagerness  and 
folly  of  such  slavish  devotion  to  gain  is  aptly  expressed  by  the  oversight  of  this  most  natural 
consideration,  the  cul  bono  so  instinctively  and  proverbially  raised  by  men.  It  is  as  de- 
cidedly combatted  by  religion  (Matt,  vi,  19-25;  1  Tim.  vi,  10)  as  it  is  rebuked  by  common- 
sense  and  public  opinion.  Also  yon  is  a-f  breath,'- ^  and 4- a  +  humiliation ■' ^" -I- of 
bad'''^"  he  [it]  is.  i  An  accumulation  of  dirge-tones,  as  if  the  acme  of  error  and  self- 
robbery. 

9.  Having  touched  upon  this  lonely  vice,  the  writer  branches  out  into  social  questions 
of  economy  and  prudence.  Good  are  the  -I- two  from  [more  than]  "'  ^"  the  +  one  ;  ||  The 
phraseology  looks  back  to  the  tirst  clause  of  ver.  8,  and  emphasizes  the  value  of  the  com- 
munal instinct,  which  [whereas]"-  there  exists'- ^^  to -h them  +  hire "^  good  in''-"^-!- 
their-l-toil.  ||  The  pecuniary  form  of  a  commercial  maxim,  "  It  pays  well."  Aggregation 
of  capital,  and  combination  of  skill,  and  union  of  effort  yield  the  best  results  to  all  parties; 
superior  articles  are  manufactured,  more  rapidly  and  at  less  cost.  This  is  the  practical 
reason  for  the  general  proposition  immediately  preceding,  and  its  wide  adoption.  Simple 
examples  are  next  adduced  to  show  its  truth  and  application. 

10.  Because  if  they -f- should -(- fall,  ||  That  is,  the  two  companions  above,  first 
supposed  to  be  on  a  journey.  But  the  following  clause  shows  that  ouly  one  is  likely  to  fall 
at  a  time,  although  it  is  uncertain  at  the  outset  which  it  will  be.  It  is  a  good  rule,  very 
generally  observed,  to  go  by  twos  on  a  trip  (Mark  vi,  7;  xi,  1;  xiv,  13;  Luke  x,  1).  the-l- 
one,  he'-"  will -1- cause -I- to -I- rise  (to-wit)'-^'  his  +  companion  :'-*  ||  That  is,  he 
who  still  stands  will  help  the  other  up.  and  [but] '> ''' -l-woe"''  to -1- him  the -I- one 
who -h may 4- fall;  I  That  is,  if  he  is  alone  and  falls.  and 4- there 4- is -j- nothing-!- of 
a4-second  to  4- cause  +  him 4- to  4- rise.  ||  That  is,  without  a  companion  to  aid  him 
from  the  ground.      He  may  lie  there  and  perish,  if  greatly  injured  by  the  fall. 


'^  vav  of  distinctive  alternation  =  or. 

^^  vav  intensively  adversative  =  i/et. 

'^  A  distributive  use  of  the  plur.  with  a  sing, 
verb ;  a  very  frequent  Hel).  idiom. 

'^  Adverbial  construction,  as  in  note  '■*. 

-<'  There  is  evidently  an  ellipsis  here  of  some 
negative  term  carried  on  from  the  preceding  clause 
=  he  does  not  stop  to  ask  himself. 


■■'  Fern,  for  abstract,  like  neut.  honiiin,  etc. 

-■■'  The  relative  used  as  a  conjunction. 

^^  sdkdr,  prop,  wages,  i.  <-.,  pay  or  reward  for 
labor. 

-■*  chdl)h\  an  associate  or  colleague. 

"  '«y  contracted  for  the  more  frequent  ^ou'i/,  Ah  ! 
as  an  exclamation ;  to  be  separated  from  I6n\  the 
prep,  and  suffix  pron.  following. 


IV,  11 


ECCLESIASTES. 


_^_  "V.       11  Ajrain,  if  two  lie  together,  then  they 
— have  "heut:  but  how  can  one  he  warm  alone? 

12  And  if  one  prevail  against  him,  two  shall 
withstand  liim ;  and  a  threefold  cord  is  not  quickly 
broken. 

13  1  Better  is  a  poor  and  a  wise  [and  wise]  *  child 
than  an  old  ami  foolish  <^  king,  *who  will  no  more 
be  admonished. 

14  For  out  of  prison  he  cometh  to  <^  reign ;  whereas 
also  «  Ae  that  is  born  in  his  /kingdom  a  becometh  poor. 


Heb.  who  knoireth  not  to  be  admonished. 


Itill.    a  heat;      6  child,      ckiug  *who      ci  reign, 
/kingdom,      y  becometh 


11  another  to  lift  him  up.  Again,  if  two  J^^  J^_ 
lie  together,  then  they   have   warmth  :  — - 

12  but  how  can  one  be  warm  alone  F  And  if  a 
man  prevail  against  him  that  is  alone,  two  shall 
withstand  him  ;  and  a  threefold  cord  is  not  quick- 
ly broken. 

13  Better  is  a  poor  and  wise  youth  than  an  old  and 
foolish  king,  who  knoweth  not  how  to  receive  ad- 

14  monition  any  more.  For  out  of  prison  he  came 
forth  to  be  king  ;  ^  yea,  even  in  his  kingdom  he 


a  According  to  some  ancient  versions,  rvhereas  the    British. 
other  though  born  in  his  kingdom  became  poor. 


11.  Also  if  two  should +  lie"''-(lowii,  ||  Suppose,  for  another  example,  that  the  travel- 
lers put  up  together  for  the  night,  and  as  usual  occupy  the  same  bed.  and  [thenj-'  it -f 
"will-i-be''''"'^^-hot"''  to -f  them  :  |1  They  do  this,  especially  if  in  a  tent  in  the  chilly  night, 
for  the  sake  of  mutual  warmth,  no  less  than  for  economy,  safety  and  companionship. 
and'''^-l-to-t-one  how  can -f  it -l- be-hot  "'^  ?  i  The  lonely  lodger  of  course  loses  this 
advantage. 

12.  And -f- if  the -I- one  should  +  oppose"" -I- him,  1|  For  a  third  exam])le,  on  the 
next  (or  some  othei-)  day  a  robber  waylays  one  of  the  travellers  a  little  separated  from  his 
companion;  and  the  chances  are  that  he  will  master  him.  the -I- two,  they '■  "^4- would 
-1-stand  iir^-l-front-l-of-l-him.  |[  The  other  coming  to  the  rescue  would  enable  him  to 
resist  the  as.sailant  successfully.  And -1- the -f- cord  the -t- trebled  one,  not  with-speedi- 
ness  it '' "  will  +  be  -l-  snapped.  ||  For  the  fourth  example  a  figure  (or  perhaps  proverbial 
phrase)  is  used,  to  show  that,  like  a  three-stranded  i-o\)q,  three  compagnons  du  voyage  would 
be  still  more  sectu'e. 

13.  The  key-word  of  transition  from  this  point  to  the  next  is  the  fracture  of  the  cord 
and  the  abrupt  vicissitudes  of  fortune  symbolized  by  it;  and  thus  we  are  led  back  to  the 
fluctuations  of  chap,  iii,  1-8,  but  still  viewed  througli  the  medium  of  the  social  disorders 
contemplated  in  chap,  iv,  1.  A  most  notable  feature  of  public  and  especially  political  life, 
under  a  monarchy  at  least,  is  the  succession  in  the  administration  of  affairs;  and  the  advent 
of  a  new  sovereign  is  hailed  by  the  populace  as  a  harbinger  of  relief  from  past  exactions  and. 
present  grievances.  The  writer  therefore  aj^jtly  introduces  this  as  a  fresh  and  prominent 
case  for  philosophical  delineation  and  analysis  on  the  general  question  of  the  cui  hono  on 
the  whole  and  in  the  outcome.  Good  is  a  +  bom-one^"  reduced^'  and'- '"  +  wise  from 
[more  than]"' ^^ -fa  +  king-  old  and  +  presumptuous  [silly|,  ||  Such  a  transfer  of  the 
crown  is  of  course  very  common,  the  dotard's  place  being  taken  by  his  sprightly  but  hith- 
erto unendowed  heir.  The  sharpness  of  the  contrast,  however,  and  especially  the  depressed 
condition  of  the  youthful  successor,  implies  a  previous  state  of  disfavor  if  not  of  positive 
ill-treatment;  and  this  idea  is  confirmed  by  the  following  verse.  It  is  one  of  the  most  fre- 
quent miseries  of  despotic  governments  that  the  subordinate  members  of  the  royal  family, 
even — and  indeed  particularly — the  heir-apparent  is  kejjt  under  surveillance  and  not  sel- 
dom of  personal  restraint,  if  there  be  any  signs  of  ptiblic  discontent  or  of  private  ambition. 
who  not  has -f- known  how  to -(- be  4- enlig-htened  repeatedly  [again]  ^"'^^  ||  The 
arbitrariness  here  predicated  of  the  aged  monarch  is  not  only  a  natural  trait  of  long-con- 
tinued and  irresponsible  power,  wliich  is  so  apt  to  engender  a  head-strong  temper,  but  is 
also  a  suggestion  of  vm2:)opularity  as  if  going  counter  to  public  sentiment  expressed  in 
some  paljiable  form,  not  merely,  it  would  seem,  by  the  official  advisers  and  ministers  of 
state,  but  by  the  populace  at  large.  Kings  are  rather  noted  for  disregarding  such  inti- 
mations until  it  is  too  late.  The  result  usually  shows  its  folly,  as  the  first  word  of  the 
verse  had  already  declared. 

14.  Because  from-l-the4-built-thiiig  [house] -f- of  the -hbound^--!- ones  he -(-has -f- 
issued  to -I- be-king  ;  li  The  first  word  of  this  verse  shows  how  the  former  administration 
ended  disastrously,  evidently  by  one  of  those  coups  cVetat  which  are  so  frequent  in  the  East, 
namely,  the  compulsory  resignation  or  even  assassination  of  an  incompetent  and  tyrannical 


^®  shd/cab,  simply  to  recline  as  if  temporarily,  for 
any  purpose ;  and  thus  differing  somewhat  from 
shdkan,  which  means  to  go  to  bed,  as  in  one's  home. 

'-''  vuv  correlative  to  preceding  clause. 

-^  Impersonal. 

-^  tdqaph.,  an  infrequent  verb,  apparently  mean- 
ing to  overjiower,  or  (.is  here)  to  attempt  to  do  so, 
/.  e.,  attack. 

•^0  yeled,  a  child,  i.  e.,  a  " .stripling .^' 

^'  mi.fketi,  from  sdkan,  a  root  which  is  used  in 
such  widely  different  applications  (poverty,  domestic 


management  [including  personal  service],  profit  and 
risk)  that  it  is  difficult  to  fi.K  its  radical  import.  We 
have  therefore  selected  that  of  .straitened  circum- 
stances as  the  essential  thought  (analogous  to  that 
of  the  apparently  kindred  .shdkan,  to  lie  down  to 
sleep ;  xdr/ni,  to  be  okl,  etc. ;  through  the  commou 
idea  of  infirmity,  decrepitude,  or  disability),  out  9f 
which  the  others  seem  to  be  most  naturally  de- 
duced. 

■'-'  The  first  letter  of  the  root  {'dfar)  is  here  con- 
tracted with  the  article. 


Y6 


ECCLESIASTES. 


IV,  15 


J^   "y  ^       15  I  considered  all  the  living  which  [who] 

— ' '-  w^alk  under  the  sun,  with  the  second  child 

that  shall  stand  up  in  his  stead. 

in   There  -is  no  end  of  all  the  people,  even  of  all 
that  have  been  before  them  :    they  also  that  come 
"after  shall  not  rejoice  in  ''him.     .Surely  this  also  is 
e  vanity  and  vexation  of  spirit. 

15  was  born  poor.    I  saw  all  the  living  "  who  ^,  R, 
walk  under  the  sun,  that  they  were  with 

the  youth,  the  second,  that  .stood  up  in  his  stead. 

16  '  Tliere  was  no  end  of  all  the  people,  even  of  all 
'them  over  whom  he  was :  yet  tiiey  that  come  after 
shall  not  rejoice  in  him.    Surely  this  also  is  vanity 
and  a  striving  after  wind. 

1  Or,  There  is  no  end.  in  the  mind  of  all  the  people,  to  all 
that  hath  been  before  them  ;  they  also  iHrc. 

1611.                o  after,     6  him ;  surely     c  vanity, 

a  which                                 Brlttsk. 

ruler,  and  the  instant  substitution  of  the  scion  of  the  same  house,  however  young  and  untried ; 
Avho  very  likely  has  to  be  rescued  by  the  ]:)eople  from  incarceration  for  that  purpose.  We 
need  not  therefore  suppose  an  allusion  to  Joseph  (Gen.  xli,  14,  39),  which  is  not  exactly  in 
point  (for  Pharaoh  was  not  actually  superseded);  nor  to  Jei'oboam  (1  Kings  xii,  20),  which 
is  even  more  clearly  out  of  the  case  (for  Solomon  was  then  dead,  and  it  was  the  young 
Rehoboam  who  was  thus  displaced);  much  loss  to  Solomon's  accession  after  David,  which 
has  little  resemblance,  because  also  in  +  his  "+ kingdom  he  ^^  +  was  +  born  ^" 
poor.^"  II  Additional  circumstances,  enhancing  the  outstri^jping  of  the  one  by  the  other, 
are  here  brought  to  notice  by  the  double  antithesis,  that  the  former  king  was  already 
established  upon  the  throne  while  the  later  one  was  yet  a  child  and  without  resources. 
Nevertheless  the  Providential  law  of  equalization  prevails,  and  the  wheel  of  fortune  reverses 
matters  in  the  highest  sphei-e  of  human  life. 

15.  The  writer  now  advances  from  this  solitary  though  striking  ex:amplc  to  the  vmiver- 
sal  lesson  which  it  inculcates.  I  saw '■  ^"^  (to-wit)  '■  ^'  complete  [all]  the  +  alive  +ones,  || 
The  same  thing  is  true  of  the  whole  human  race;  they  are  ecjiially  liable  to  unexpected  re- 
versal, albeit  not  so  marked  and  sudden,  the  +  ones  +  walking  +  about"'  under  the  + 
sun  ;  II  How^ever  freely  and  unconcernedly  they  now  pass  along  upon  the  stage  of  action, 
among  [equally  with] ''"'  the+born-oue  the  +  second,  who  may  +  have  +  stood'* 
under  [instead  of] +,him.'' ||  The  principle  of  supersedure  is  just  as  true  in  this  general 
siu-vey  as  in  that  special  instance;  but  it  is  exhibited  in  a  different  form,  as  shown  in  the 
next  verse. 

16.  There  is  nothing  +  of  an  +  end''"  to  +  complete  [M]  the  +  conjunction  [peo- 
l)le],  to  +  all  which  has^"  +  been-extant  to  +  the  +  face  +  of  >  ■"  +  them'"  ;  ||  First,  the 
application  is  made  to  prior  generations;  they  but  illustrate  the  spectacle  of  a  continued  suc- 
cession, who  have  witnessed  and  experienced  like  things  in  their  day,  and  then  given  place 
to  others  in  tlieir  turn,  also  the  4-  after  +  ones  not  will  -t-  be-glad  in  -I-  him.''- 1|  Secondly, 
the  same  truth,  in  the  ])articular  aspect  (popularity)  here  regarded,  holds  good  of  succeed- 
ing generations ;  they  too  will  (pass  off  the  mundane  stage,  and)  care  very  little  (even  if 
they  chance  to  hear)  about  the  ups  and  downs  of  past  dynasties,  notable  as  these  were  in 
their  day.  Because  also  yon  is  a -i- breath '- ''  and-l-a-f-feed-t-of+wind.'- '' ||  The 
text,  introduced  by  an  emphatic  i)article  of  illative  force,  closes  another  principal  paragraph 
of  the  discussion. 


^^  The  pronoun  here  refers  to  the  old  king. 

^^  The  pronoun  here  refers  to  the  nciv  king. 

^°  Praeter  (not  participle)  Niphal  of  ydlad. 

^^  Active  participle  of  rnwsh,  used  as  an  ad- 
jective. 

^■'  Hithpael  used  (as  very  often)  frequentatively. 

'^^  Future  (like  the  Latin  subjunctive)  with  a  rel- 
ative, when  the  fact,  having  already  been  stated, 
is  only  leferred  to  as  a  qualifying  circum- 
stance. 


^'  qetx,  the  abrupt  and  absolute  termination ; 
from  qdlsaifs,  to  clip  off. 

•***  Singular  verb  because  the  antecedent  ("  peo- 
ple ")  is  regarded  as  a  collective  noun,  as  if  an  in- 
dividual, a  living  stream  of  persons. 

•*'  The  pronoun  refers  to  both  the  old  and  the 
new  king,  or  rather  to  the  contemporaries  of  both. 

■*'-  The  pronoun  may  refer  to  either  the  old  or 
the  new  king,  or  rather  to  any  contemporary  of 
either. 


V,  1 


ECCLESIASTES. 


77 


CHAPTER   V. 

1    Vatiities  in  "  divine  service,   S  in  murmuriiuj  agniyist  oppression,  9  and  in  ^ riches.     18  Joy  in  riches  is  Vie 
gift  0/  God. 

1'     Keep  thy  foot  when  tliou  goest  to  the  _^_  pj, 

house  of  God;  for  to  draw  nigh  to  hear  is  

better  than  to  give  the  sacritiee  of  fools  :  for  they 

22  know  not  tliat  they  do  evil.  Be  not  rash  with 
thy  mouth,  and  let  not "  tliy  heart  be  hasty  to  utter 
3  any  thing  before  God  ;  for  God  is  in  heaven,  and 
thou  upon  earth  :  therefore  let  thy  words  be  few. 

3  For  a  dream  cometli  with  ii  multitude  of  •>  busi- 
ness ;  and  a  fool's  voice  with  a  multitude  of  words. 


A.  "V.       Keep  thy   foot  when   thou   goest  to  the 

house  of  God,  and  lie  more  ready  to  hear, 

*than  to  give  tlie  sacrifice  of  fools  :  for  they  consider 
not  that  they  do  evil. 

2  Be  not  rasli  with  thy  mouth,  and  let  not  thine 
[^thy]  heart  be  hasty  to  utter  '=any  tthing  before  God  : 
tor  God  is  in  lieaven,  and  thou  upon  earth :  there- 
fore let  thy  words  be  Jfew. 

3  For  a  dream  cometh  through  the  multitude  of 
''business;  and  a  fool's  voice  «is  known  by  multi- 
tude of  words. 


*  1  Sam.  XV,  28.    Ps.  1,  8. 
t  Prov.  X,  19.    Matt,  vi,  7. 


Prov.  XV,  8 ;  xxi,  27.       +  Or,  word. 


a  Divine     b  Riches     ''auy     d  business,     eis 


1  [Ch.  Iv,  17  in  Heb.]     [2  Ch.  v,  1  in  Heb.]    3  Or,  a  xcord     4  Or, 


travail 


British. 


V,  1  [Ileb.  IV,  17].  Something  more  practical  follows  for  a  while,  as  a  relief  from  the 
rather  abstruse  argumentation  preceding.  Keep -f  thou  thy -I- feet"  as  +  which  [when]^'* 
thou -t- mayest -t- walk  toward  the-i-built-thinir  [hGuse|-Hof  (the)  +  God,''' "'■  il  A 
somewhat  atlagial  form  is  adoi)ted  iu  these  homiletical  pieces  of  advice,  which  beo-in  with 
the  highest  relations  of  human  beings  in  general,  namely,  towards  the  divine  Being,  who  has 
been  referred  to  so  often  in  the  foregoing  discussion  as  the  sovereign  disposer  of  destiny. 
The  liturgical  Avorship  in  the  Temple  is  presumed  to  be  the  habitual  resort  of  the  devout 
reader;  and  the  writer  proceeds  to  suggest  the  proper  spirit  in  which  tlie  devotee  should 
attend  the  Sanctuary.  The  behavior  shoidd  be  as  carefully  regulated,  as  the  step  guarded 
from  any  indecorous  or  unsafe  movement  in  so  sacred  a  place.  Reverence,  sobriety,  sincer- 
ity are  to  be  evinced  in  every  act,  word  and  look.  Comp.  E.xod.  iii,  5;  Isa.  i,  12.  and-l- 
be -I- thou -I- near  to  +  hearing-""  from  [rather  than] ''-3" -i- to -f- giving-"'^  by  the-l-pre- 
sumptuous  [silly]  +  ones  slaughter  [sacriiicej  ;  1|  A  docile  silence  is  far  more  acceptable 
to  the  Almighty  occupant  of  the  house  than  ostentatious  offerings  from  frivolous  votaries 
(1  Sara.  XV,  23).  because  there  +  is  nothing"  [arenone]-i-of-l-tliem  knowing- to -f- do'' 
bad.  tl  Such  persons  do  not  seem  to  be  aware  that  they  are  really  insulting  God  by  their 
heartless  service  (Isa.  i,  11;  .xxix,  13;   Ixvi,  3). 

2  [Heb.V,  1].  Nay'  shouldest-i- thou +  make-|- in -f  trepidation  [hurry)- ascent- 
wise  [upon  p  thy  -t-  mouth,  \\  Be  not  eager  to  have  your  say,  like  tiie  egotist  and  the  livpocrite, 
who  are  forward  and  loud  in  their  professions,  and  +  thy  +  heart,  nay'  should  +  if' '"  -f- 
speedto-i-cause+to-i-issuea+speechLwordJto-i-the+face  +  of''-"(the)4  God;''-""!! 
Deliberateness  of  conduct  should  spring  from  calmness  of  sentiment  (Matt,  xii,  3.")).  because 
(the)  -f- God"' ''  is  in-l-the  +  sky,  and'-  "-l-thou  art  ascent-wise  [upon]'  the-l- earth;  |i 
The  great  disparity  in  nature  and  position  should  teach  the  creature  that  respectfulness  which 
the  presence  of  a  superior  naturally  inspires.  Comp.  Isa.  Iv,  9.  ascent-wise  [upon]  so  [there- 
fore] let  +  be-extant *  thy  +  speeches  [words]  little  [few].  |  Volubility  of  subjects  is 
offensive  to  majesty  ;  it  is  moreover  unnecessary  iu  addressing  God  (Matt,  vi,  7,  8). 

3  [2].  The  moral  character  of  loquacity  is  now  recurred  to,  as  a  reason  for  abstinence 
from  such  a  fault.  Because  has-l-g-one  [come]  the'''°  +  dream  in -I- 1  lie -!- abun- 
dance-I- of  humiliation'' "';  I  The  physiological  cause  of  dreaming  is  here  correctly 
stated,  namely,  a,  disturbed  or  unquiet  state  of  the  brain  and  nerves  from  previous  occupa- 
tion or  overstrain.  Except  in  rare  instances,  dreams  are  therefore  significant  of  nothing 
further  than  tlie  disordereil  imagination,  and -t- the  +  voice -I- of  a -F  silly  man  is  with-|- 
abundance -I- of  speeches  [words],  ||  Talkativeness  is  equally  indicative  of  shallowness. 
Comp.  Prov.  xxix,  11. 


"■•*  The  margin  reads  f oof,  an  unnecessary  refine- 
ment. 

'*■'  A  peculiar  conipouiul,  found  however  iu  early 
books. 

*'  The  object  of  the  verb  evidently  is  the  voice  of 
God  (implied  in  the  connection)  as  expressed  in  the 
religious  services. 

^•^  The  subject  of  the  infin.  is  the  plur.  noun  fol- 
lowing, and  its  object  the  sing,  noun  next  following. 
The  construction  is  very  similar  to  that  in  iv,  0  ; 
but  it  is  difficult  to  express  it  exactly  iu  English.    ' 

'*''  That  is,  how  they  are  doin^. 


'  'a/,  a  qualified  negative  (like  the  Greek  ///)),  al- 
ways used  with  the  future  (/.  c,  subjunctive)  in  a 
deprecatory  sense  =  "mayest  thou  not,"  "thou 
shouldest  not."  We  have  varied  the  distinctive 
translation  as  little  as  possible  from  the  kindred 
W,  the  simple  negative  (Greek  o'v). 

'^  hahal,  prop,  to  have  the  heart  /laljiitate  through 
running  (out  of  breath)  and  especially  from  a  sud- 
den alarm. 

■'  Elliptically  for  "to  take  words  in." 

•*  The  apocopated  future  constantly  used  for  the 
imperative. 


ECCLESIASTES. 


V,  4 


_^_  "SJ"^  4  *When  thou  vowest  a  vow  unto  God, 
— ' deter  not  to  pay  "  it ;  for  ^  fie  hath  no  pleas- 
ure in  « fools  :  +pay  that  whieli  thou  hast  vowed. 

5  Better  is  "^  it  that  thou  shouldest  not  vow,  than 
that  thou  shouldesl  vow  and  not  pay. 

0  Suffer  not  tliy  mouth  to  cause  thy  flesh  to  «sin ; 
neither  say  thou  before  the  angel,  that  it  was  an 
error:  wlierefore  should  God  be  angrry  at  thy  voice, 
and  destroy  the  work  of  thine  [thy]  hands? 

4  When  thou  vowest  a  vow  unto  God,  de-  ^^  J^_ 
fer  not  to  pay  it;  for  he  hath  no  pleas-  — * - 

5  ure  in  fools :  pay  that  which  thou  vowest.     Better 
iii    it    that   thou    shouldest    not    vow,    than   that 

6  thou    shoulde.st   vow   and    not    pay.      Sutler   not 
thy    mouth    to    cause   thy   tlesh   to  sin ;    neither 
say    thou    before    the    'ancrel,    that    it    was    an 
error:    wherefore   should   God   be   an^ry   at    thy 
voice,  and    destroy    the    work   of   "tliy   hands? 

•  Deut.  xxiii,  21.        t  Ps.  Ixvi,  13, 14. 

1  Or,  messenger  of  God    See  Mai.  ii,  7. 

1611.              ait:       the-       c  fools;       dit      esin, 

•thine                                  British. 

4  [3].  A  kindred  topic  of  piety  is  now  broached,  namely,  its  e.xpression  in  self-sacrific- 
ino:  acts,  rather  than  in  clicap  words.  Comp.  Jas.  ii,  17,  18.  As-I- which  [when]''-" 
thou  +  mayest'  +  vow  a-l-vow"  to' -{-God,  nay'  shouldest -F thou +  he-after  (dila- 
tory) to  +  make -fit -Hat-peace  [satisfy  it] ;  |  This,  being  a  voluntary  obligation,  should 
be  discharged  as  "a  debt  of  honor,"  and  therefore  promptly  and  cheerfully.  How  many 
pious  men  are  induced  on  the  S2)ur  of  the  moment  to  make  subscriptions  or  engagements, 
which  in  cooler  moments  they  regret  and  neglect  !  Even  the  Old  Testament  reprehends 
such  dishonesty  (Psa.  xv,  4),  and  the  New  Testament  has  no  milder  name  for  it  (Col. 
iii,  9).  because  tiiere-l-is  nothing- -I- of  pleasure  in -t- the*-!- presumptuous  [silly] 
-f  ones:  II  The  reference  evidently  is  mainly  to  God  as  disapproving  these  insincere  promises 
and  the  consequent  inconsistency;  but  it  likewise  implies  the  dissatisfaction  of  all  good 
men.  Such  piety  has  little  to  commend  it.  (to-wit)'- ^'  that  which  thou -t-mayest-H 
hare-l- vowed  make -1- tliou -l- at-peace  [satisfy],  ||  The  command  is  now  peremptory  as  a 
duty,  a  solemn  duN  ;  the  obligation  is  a  sacred  debt. 

5  [4!.  Good  is  it  which  [thatl  not  thou -i- shouldest  +  vow  from  [rather  than]"-'" 
-I- which  I  that  1+ thou -1- shouldest -H  vow  and  +  not  thou  +  shouldest -i- make -fit 
-l-at-peace  [satisfy  itj.  ||  There  is  no  sin  in  not  promising  a  voluntary  thing,  but  to  fail 
to  perform  it  is  a  crime  (Acts  v,  4). 

6  [5].  Nay'  shouldest 4- thou -i- give''""  (to-wit)'''"  thy -f mouth  to  +  make-H 
sin  (to-wit)'''"  thy -f  fresh-part  jriesh]  :  '''•'"  ||  The  lips  ought  not  be  employed  to  involve 
the  whole  person  in  guilt,  as  they  often  do  (Jas.  iii,  2-0).  This  shows  how  unreasonable 
and  dangerous  is  such  an  abuse  of  the  noble  faculty  of  speech.  The  remainder  of  the  verse 
points  out  the  enormity  of  the  offence,  and -H nay'  shouldest  +  thou  +  say  to4-tlie  + 
face  4- of ''  '""^  the -I- minister'^  ||  The  idea  of  a  special  recording  angel,  who  acts  as  a  me- 
dium between  God  and  man,  is  ])erha2is  here  more  distinctly  brought  out  than  anywhere 
else  in  Scripture;  yet  it  is  not  presented  as  a  literal  fact,  but  rather  as  a  figurative  advance 
upon  the  common  notion  of  such  agencies  in  human  affairs,  especially  of  the  saints  (compare 
in  particular  the  cases  of  Abraham,  Gen.  xviii ;  Manoah,  Judg.  x,  iii ;  David,  2  Sam.  xxiv, 
16,  17;  Elijah,  1  Kings  xix,  5-7;  etc.);  and  it  is  occasionally  intimated  in  no  obscure  terms 
(Psa.  civ,  4  [comp.  Heb.  i,  7,  14];  xxxiv,  7;  comi).  ]\[att.  iv,  6;  xviii,  10).  The  colloquy  of 
the  delinquent  with  his  conscience  is  here  beautifully  dramatized  in  this  august  manner,  and 
made  to  be  the  echo  in  advance  of  the  judgment  which  the  writer  eventually  announces  as 
inevitable  (xii,  14).  because  [that]  an -f  error'"  she  [it]  was:  ||  The  excuse  of  a  mistake 
or  oversight  or  misconcejition  is  unavailable ;  nay,  the  plea  is  an  insult  rather  than  an  apol- 
ogy: for  the  vow  should  not  have  been  made  so  carelessly  or  thoughtlessly,  for -1- what 
[why]  should -t- fret"  (the)-f  God''-'"  ascent-wise  [upon]  thy -l- voice,  ||  The  Al- 
mighty Avill  justly  be  incensed  at  the  affront  t(j  him  ]>ersonally,  as  well  as  dissatisfied  with 
the  weak  and  false  plea,  and  twist'"  (to-wit)'-"'  the  +  deed -f  of  thy -I- hands  ?  || 
The  result  will  be  divine  punishment,  probal)ly  providential  and  in  the  form  of  ruin  to  the 
offender's  temporal  affairs  and  efforts.  Honesty  is  the  best  policy  towards  God  as  well  as 
towards  man. 


*  Future  (subjunctive)  of  the  indefinite  =  wheti- 
pver. 

*>  Repetition  of  intensity  =  muithimi  whatever. 

''  The  pointing  of  the  prefix  and  the  guttural  fol- 
lowing contracted  together. 

"  Article  of  explieitness  =  such,  namely,  as  do 
so. 

*  maVdk,  like  the  Greek  ayyeUoQ,  means  a  mes- 
senger sent  on  an  errand  or  task.  It  here  evidently 
alludes  to  God's  universal  and  minute  oversight  of 
liis  moral  realm,  through  the  ministration  of  super- 
human intelligences,  who  are  conceived  as  report- 
ing what  takes  place,  and  calling  culprits  to  account. 
Such  views  are  common  in  Job,  the  Pentateuch 
and  the  earliest  history  of  the  Bible,  and  therefore 


furnish  no  evidence  of  later  date,  since  they  are 
not  tinged  with  the  peculiar  (political)  angelology 
of  the  post-exilian  writings. 

'0  sh''ffdffuh,  prop,  unintentional  wandering,  closely 
akin  to  the  root  shcu/dh,  to  "  stray,"  prop,  through 
inadvertence. 

"  <jd/f<iij>h,  prop,  to  crack  off  or  fly  into  pieces, 
usually  (Hg.)  in  rage ;  akin  to  qdtsah,  to  "  chip," 
especially  into  form ;  qdtsah,  to  f(hjc  off  abruptly 
(comp.  note '  ^J  ^'') ;  qdlsa',  to  "scrape"  off;  and 
(jdtsar,  to  "  reap  "  the  harvest ;  in  all  of  which  the 
common  thought  is  abscission. 

'-  chdhid  (in  Piel  or  intensive,  to  wrench  out  of 
existence),  akin  to  chnml,  to  "  writhe,"  especially  in 
throes  of  (maternal)  pain. 


V,  7 


ECCLESIASTES. 


79 


A..  "V.      "^  ^'^^  ii^  the   multitude   of  dreams   and 

— many  "  words  the?'e  we  also  ^divers  vanities : 

but  fear  thou  God. 

S  Tllf  tliou  seest  the  oppression  of  the  poor,  and 
violent  perverting  of  "^judgment  and  justice  in  a 
province,  marvel  not  *at  the  matter :  for  <'  he  that  is 
jiiglier  than  tlie  « highest  regardeth  ;  and  there  be 
liigliei'  tlian  they. 

9  11  Moreover  the  profit  of  the  earth  is  for  all :  tlie 
king  himself  is  served  by  the  field. 


'  Heb.  at  the  leill,  or,  purpose. 


1611.    owords,      ftdivers      cjudgnieut,      dhethatis      « high- 
est, regardeth,  and 


7  'For  ''in  the  multitude  of  dreams  "there  J^^  JJ, 

are  vanities,  and  in  many  words :  but  fear  — ' ' 

thou  God. 

8  If  thou  seest  the  oppression  of  tlie  poor,  and 
the  violent  taking  away  of  'judgment  and  justice 
in  2  a  province,  marvel  not  at  the  matter :  tor  one 
liigher  than  the  liigh  regardeth;   and  there  ''are 

9  hiyrhor  than  they.  3  Moreover  tlie  profit  of  the 
eartii  is  for  all :  the  king  himself  is  served  by  the 
field. 


I  Or,  For  tlwre  are  vaiu'tiex.  and  in  many  tvords'  20r,  the 
state  3  ur.  But  the  profit  of  a  land  every  way  is  a  king  that 
maketh  himself  servant  to  the  field  or,  is  a  king  over  the  eul- 
tirated  field 


^thjis  it  rometh  to  pfts^ 
and  n);uiv  words  :  ■■  jiid^; 
th,'  niultitiuU  ,,f  rlri'iiiiis 


through       band  vanities    British. 
i-ment       <tbe       tOv.  For  in 
nifl  Inanities  are  also  many 
t's,  and  in  many  words 


7  [6].  Because  in  +  the  +  abundance  +  of  dreams  and  [likewise]'^'"  there  are 
breaths,"  and  so  are  speeches  [wordsj  abundantly :'»"  ||  This  illustration  closes 
with  a  general  reason  conclusively  assigned,  like  the  former  one  (ver.  2  [3]),  and  it  is  sub- 
stantially the  same :  "A  fool's  promises  are  idle  as  dreams."  because  (to-wit) '■  ■"  (the) 
-1-God"'  °^  fear  +  thou.  ||  Here  an  additional  argument  is  adduced  as  a  corollary  to  the  en- 
tire series  of  illustrations.  Due  respect  for  Gocl  will  preserve  a  man  from  both  these  sins 
and  their  consequences. 

8  [7].  Accordingly  the  writer  now  reverts  to  the  former  topic,  namely,  political  con- 
vulsions (iv,  13-16),  especially  the  scenes  of  misrule,  of  which  that  formed  but  a  branch 
(iv,  1).  If  an  +  oppression  +  of  a  +  poor'''  ^°  man  and  a -I- stripping- '*  + of  judgment 
and  4- justice'"  thou +  shouldest  + see  in  +  the -f- pleadership  [])rovince|,  nay' 
shouldest  4-  thou  -i-  iiave-consternation  ascent- wise  [upon]  the  +  pleasure  [af- 
fair] :  ■'■'  -  II  The  familiar  spectacle  of  magisterial  injustice  excites  not  so  much  surprise 
as  indignation,  horror  and  alarm  at  its  enormity  and  radical  anarchy  ;  it  therefore  pre- 
eminently calls  for  some  alleviation,  remedy  and  readjudication,  which  tlie  latter  part  of 
the  verse  sup]ilies.  because  a 4- lofty'"  One  from-l-ascent-«ise  [above]  a -t- lofty  one  is 
keeper,  and  tiiere  are  lofty  Ones"  ascent-nise  |upon]-|-them.'^  II  Tlie  superior  juris- 
diction of  the  Ahuighty  is  a  great  balance  of  hiuuan  wrongs,  and  a  great  consolation  under 
them ;  in  that  court  there  will  be  neither  error  nor  partiality.  An  apjieal  always  lies  to  it 
for  the  true  and  the  holy  (Psa.  x,  14;  Rom.  xii,  19;  1  Pet.  iv,  19). 

9  [8].  A  further  consideration  is  adduced,  that  tends  to  level  all  human  beings,  however 
exalted  their  social  or  political  station ;  and  it  is  one  derived  from  their  own  essential  natui'e 
and  their  terrene  sphere,  as  the  othei'  was  from  their  celestial  relations  and  responsibility. 
And -h tlie +  exceedence'' ''-i-of  earth,'"  in''-  '^ -i- respect -f  to  +  the 4- complete  [whole]'^" 
she  [it]"'  is;  ||  The  soil  is  impartial  in  the  distribution  of  its  favors;  prince  and  peasant 
alike  enjoy  its  bounties,  and  are  buried  in  its  bosom.  Comp.  ver.  15.  even'' "  a 4- king 
to -ha4- field  has -j- made 4- himself 4- serve.-- 1|  Royalty  itself  must  condescend  to  sub- 
sist on  the  products  of  the  common  ground;  in  a  metaphorical  (but  very  ftmdamental)  sense 
the  sovereign  "  works  for  his  own  living,"  at  least  indirectly.  Unless  he  eats  for  himself, 
he  will  starve  and  die. 


'^  There  is  apparently  here  an  intentional  allit- 
eration {h"-bdlhjm,  see  note  '»  ■*),  with  ch'^lomh/m 
("  dreams ")  preceding,  and  perhaps  also  with 
(H)ariipn  ("  words  ")  following.  There  is  still  more 
evidently  a  play  upon  the  word  as  a  substitute  for 
ch^bdlii/m  from  the  preceding  clause  (see  note '-). 
The  Hebrew  delights  in  such  paronomasia,  and  the 
earliest  and  most  reverent  of  its  writers  do  not  dis- 
dain it  in  the  most  sacred  passages. 

'■*  From  ffuzal  (usually  employed  in  the  sense  of 
spoliation),  akin  to  c/dzdh  (to  "  fleece  "),  c/dzuz  (to 
"  shear "),  r/dxdm  (the  gnawing  locust),  c/czu  (the 
felled  or  bare  tvxmk),  ffdzar  (to  "divide"),  and  their 
cognates;  all  of  which  essentially  refer  to  abstrnction. 

^'  The  two  terms  refer  respectively  to  the  formal 
sentence,  or  judicial  act,  and  the  principle  of  ciiuity 
involved  in  tlie  case. 

^^gdboahh,  prop,  arched ;  akin  tor/ah  (the  "back  " 
as  rounded),  r///^6ertc/t  ("  forehead-bald,"  /.  e.,  on  the 
arch  of  the  brow),  and  their  congeners ;  often  used 
fig.  for  haiir/h/i/. 


'■"  The  plu7~alis  majestatis  of  Deity,  as  in  Gen.  i, 
26  ;  xi,  7.     Comp.  notes  '■' '-'  ^''. 

'*  That  is,  such  judges,  collectively  consid- 
ered. 

"  Without  the  article,  because  referring  to  land 
as  such. 

■"  Referring  to  mankind  at  large. 

-'  The  prou.  is  fem.  as  referring  to  the  benefit  in 
an  abstract  sense. 

--  Prajter  Niphal  ("  in  pause  "),  =  has  become  a 
servant.  The  objection  to  construing  it  as  a  parti- 
ciple agreeing  with  sdddi,  is  that  then  we  can  only 
supply  the  suljstantive  verb  as  a  copula,  and  ren- 
der, "  A  king  belo)H/s  to  a  cultivated  field,"  which 
is  jejune  and  incongruent  with  the  other  hemistich. 
The  clau.^e  is  susceptible  of  still  another  translation, 
"  A  king  as  to  a  field  was  made,"  /.  c.,  created  out 
of  dust ;  but  this  is  harsh.  The  rendering  of  the 
A.  V.  and  R.  V.,  "served  of  the  field,"  requires  a 
different  preposition  (niin  or  b'^-,  in  place  of  l'-), 
but  vields  substautiallv  the  correct  idea. 


80 


ECCLESIASTES. 


V,  10 


A    "V".       ^0  He  tliat  loveth  silver  hihall  not  be  sat- 
islied  with  silver ;  nor  lie  that  loveth  "abun- 
dance with  increase  :  this  is  also  vanity. 

11  When  goods  increase,  they  are  increased  that  eat 
tiiem  :  and  what  good  w  there  to  the  owners  thereof, 
saving  the  beholding  of  them  with  their  eyes  i 

12  The  sleep  ot  a  labom-iiig  man  /.<  sweet,  whether 
he  eat  little  or  niucli :  but  the  abundance  of  the  rich 
will  not  sutler  him  to  sleep. 

13  There  is  a  sore  evil  lohich  I  have  seen  under 
the  *sun,  namely,  riches  kept  lor  the  owners  thereof 
to  their  hurt. 

14  But  those  riches  perish  by  evil  "^travail :  and  he 
begetteth  a  son,  and  ^  there  is  nothing  in  his  hand. 

10  He  thiit  loveth  silver  sshall  not  be  .sat-  A,  R. 

isfied  witli   silver;    nor  he  that  loveth  — '- '- 

ainindaiiee   with    increase:    this   also   is   vimity. 

11  -When  goods   increase,   they   are   increased   that 
eat  them :   and  what  advantage  is  there  to  the 
owner   thereof,   saving   the    beholding  of   them 

12  with  his  eyes?      The  sleep  of  a  labouring  man 
is   sweet,   w-hether  he   eat   little   or   much :    but 
the    fulness   of  the   rich  will  not  sutler  him  to 
sleep. 

13  There  is  a  grievous   evil    which  I  have  seen 
under  the  .sun,  namely,  riches  kept  by  the  owner 

14  thereof  to  liis  hurt:  and  those  riches  perish  by 
evil  '  adventure ;  and  if  he  hath  begotten  a  son. 

1  Or,  travail 

1611.    a  abundance,    6  Sun,  jiameJ;/ riches   c  travail;   a  there  is 

BrItUh. 

10  [9].  Thus  far  these  practical  maxims  relate  to  public  duties,  religious  and  civil;  the 
writer  now  passes  to  more  private  principles  of  conduct ;  still,  however,  from  the  point  of 
view  of  profit  and  loss,  as  sugge.sted  by  the  transitional  aim  of  the  verse  just  preceding. 
One  loving"  silver  not  "will-l-be-sated.''  ^'  with  silver,  ||  Avarice  is  insatiable;  it  grows 
by  what  it  feeds  upon.  The  more  wealth  a  greedy  person  acquires,  the  more  he  still  desires. 
This  is  a  proverbial  fact  of  common  observation,  and  whoever"^  is  loving  in -f- respect + 
to"'  "  a-f-humness"^  [affluence]  not  will -flte  4- sated  with  in-g-oing  I  income  I :"  II  The  larger 
his  means,  the  less  is  he  content;  his  ambition  and  cupidity  continually  extend,  also 
yon  is  a -1- breath.'' ■' I  Another  example  of  the  unsatisfactoriness  of  worldly  good,  if 
sought  for  its  own  sake. 

11  [lOJ.  In -f  the -I- abounding; -I- of  the-f  g;ood  +  thiuK'"' -'  have -I- abounded  its-l- 
eating -f  ones ;  I  A  special  reason  for  this  unsatisfactoriness  and  failure  is  here  adverted  to. 
namely,  that  expenses  advance  (and  in  fact  often  outstrip)  the  income;  the  natural  growth 
of  the  farailj',  and  especially  tlie  imaginary  or  factitious  wants  which  luxury  and  consecpient 
fa.shion  create,  keep  full  pace  with  the  enlargement  of  the  fortune;  and  thus  at  the  end  of 
the  year  tliere  is  nothing  loft,  or  perhaps  there  is  even  a  debt  accumulated,  and  what  4- 
of  success'''"  [surplus]  is  there  to -f- its 4- masters  because  if''''-"  [exceptj  the4-see- 
ing-l-of '■'''  his^' 4-eyes?  II  They  have  indeed  the  poor  comfort  of  looking  upon  (and 
handling)  the  money  or  property  as  it  comes  in  and  goes  out;  but  that  is  all  they  get  for 
their  pains,  at  least  in  a  commercial  point  of  view  (which  is  the  aspect  here  contem])lated). 

12  111|.  Sweet  is  the -f- sleep -i- of"'  the -l- serving-!- one  [workingman],  if  little 
and ' ' ' '"  -f-  if  abundantly ''  "  he  -I- may  -l-  eat ;  ||  The  slimiljers  of  the  operative  class  are 
proverbially  sound;  for  fatigue  prevails  over  hunger,  and  on  the  other  hand  exercise  aids 
digestion,  and  +  the  -\-  satedness  to""  +  the  +  wealthy +  nian  is  nothing  -f-  of -I-  it 
causing -I- to -t- rest  [permitting|  to -1- him  to-l-sleep.  ||  An  over-full  stomach  and  an 
over-taxed  brain  disturb  his  repose.  "Uneasy  lies  the  head  that  wears  a  crown."  How 
often  does  the  millionaire  sigh  for  the  quiet  of  his  lunnblest  tenant  or  em]iloyee !  The  wish 
of  Agiir  is  the  true  medium  of  content  and  therefore  of  happiness  (Prov.  xxx,  8). 

13  [12].  The  writer  pursues  this  fruitful  and  po])ular  theme.  There  exists''  ^^  a  sick."'' 
badness,''-"'  which  I -i- have -l- seen  under  the4-sun;||  An  additional  element  of 
misery  for  the  rich  is  now  adduced,  still  more  ex(|uisite  than  the  mere  transitoriness  of 
their  i^roperty.  wealth  kept  for^" -t- its -I- masters  to -h  his'"  -i- badness.''' "'  ||  On  the 
other  hand,  riches,  if  hoarded,  generally  ])rove  a  curse  to  their  possessor.  Whether  sjoent 
or  not,  tliey  are  therefore  essentially  abortive  of  real  and  permanent  happiness. 

14  [13].  A  still  further  ingredient  of  bitterness  in  the  rich  man's  cup  remains  to  be 
mentioned,  and  this  jvistifies  the  intense  language  of  the  preceding  verse.  And  4- has -|- lost 
-I- itself  the -t- wealth  the -(- he  [it]  =-  [such]  by  a -h humiliation''^' -I- of  bad; ''^'' II 
Money  is  ))roveil)ially  liable  to  be  lost  (Prov.  xxiii,  5),  and  its  late  owner  is  then  more 
wretched  than  if  he  had  never  possessed  it.  and -I- he -f- has -I- caused -t- to  4- bear  a4- 
building-one  [son.],  and 4- tliere 4- is 4- nothing  (+of  )'"''■'  in 4- his ''4- hand.  ||    But  the 


^^  Interrog.  used  indefinitely  ;  comp.  note  "'  ^*. 

^■*  hdtnowii,  from  kdmdh,  an  oiiomatopoetic  word, 
like  an  English  pun,  from  an  imitation  of  the  sound. 
The  noun  takes  finally  the  signification  of  copious 
wealth,  through  the  idea  of  a  busy  and  therefore 
noisy  crowd  of  i>eoplo. 

'^'''  fbuwWh,  from  bo',  to  "go;"  i.e.,  produce; 
prop,  of  the  field  ;   iience  generally,  revenue. 

*'•'  r^'ii/th,  fern,  noun  from  rd^i/i,  to  "  see ; "  for 
which  the  margin  prefers  r^'dwth,  an  equivalent 
form  of  the  same  origin. 

""  Infin.  construct,  of  ydsMn,  used  as  a  noun. 


■^*  I'-  attribute  (as  a  dative)  =  of. 

'^^  Act.  part.  fem.  of  choldh,  a  cognate  of  rhuirl 
or  cMijl,  to  "  writhe,"  espec.  with  pain. 

^*'  l^-  (as  a  dativus  cmnmodi)  =  hi/;  comp.  note  '-''. 

^'  The  sing,  used  distributively  for  the  plur. ; 
comp.  note  "■''■'=. 

^^  An  intensive  demonstrative  =  tlint  very. 

"*^  The  pronoun  here  probably  still  refers  to  the 
father  as  having  nothing  to  ho(|ncvath  to  his  heir; 
and  this  brings  the  passage  into  close  harmony  with 
the  parallel  plnase  in  the  following  verse,  the  subject 
of  which  tlnougliout  is  doidjtless  the  father  likewise. 


V^,  15 


ECCLESIASTES. 


81 


._^_  "y^      15*Ashecamef'orthof[fromJ  Ills  mother's 

— '• '-  womb,  Halved  shall  Jie  return  to  go  as  he 

came,  and  sliall  take  nothing  ot  his  labour,  which 
he  may  carry  away  in  his  hand. 

16  And  this  also  is  a  sore  evil,  "-that  m  all  points 
as  he  came,  so  shall  lie  go :  and  fwhiit  protit  *  hath 
he  that  huth  laboured  for  the  wind  ? 

17  All  his  days  also  lie  eatetli  in  darkness,  antl 
che  kafh  niueh  rf  sorrow  and  wrath  with  his  sickness. 

18  l^Behold  that  which  I  have  se^n :  fX^H  ^« 
good  and  comely /o/'  3 one  to  eat  and  to  drink,  and 
to  enjoy  tlio  good  of  all  his  labour  that  he  takith 
under  the  '•sun  ||all  the  days  of  his  life,  which  God 
giveth  him  :  for  it » is  his  portion. 


*  Jobi,  21 :  Ps.  xlix,  17  ;  1  Tim.  vi,  7.        +ch.  i,3. 
ill,  12.    8  Heb.  there  is  a  good  which  is  comely,  &c. 
number  of  the  days. 


1611.    a  that      bhath      c  he  hath      d  sorrow, 
/§itis     gone     ft  sun,     lis 


e  JBehold  that 


15  there  is  nothing  in  liis  hand.      As  he  _A..  R. 

came  fortli  of  his  motiier's  womb,  naked  

shall  he  t;o  again  as  he  came,  and  shall  take  noth- 
ing for  his  labour,  which  he  may  carry  away  in 

IG  his  hand.  And  this  also  is  a  grievous  evil,  that 
ill  all  points  as  he  came,  so  shall  he  go  :  and  what 
pi'otit   hath   he  that  he  laboureth  for  the  wind? 

17  "All  his  days  also  he  eateth  in  darkness,  and  he 
is  sore  ve.xcd  and  hath  sickness  and  wrath. 

18  Behold,  1  that  which  I  have  seen  to  be  good 
and  to  be  comely  is  for  one  to  eat  and  to  drink, 
and  to  enjoy  good  in  .all  his  labour,  wherein  he 
laboureth  under  the  sun,  ^all  the  days  of  his  life 
which  God  hath  given  him  :  for  this  is  his  portion. 


1  Or.  that  which  I  have  seen  .-  it  in  good  and  comely  for  one  <£•<;. 
2  Heb.  the  number  of  the  days. 


•  The  Sept.  has.  All  his  days  are  in  darkness  atid    British. 
mourning, and  much  vexation  and  sickness  and  wrath. 


worst  consequences  fall  upon  the  miser's  innocent  children.  Reared  in  the  lap  of  luxury, 
and  accustomed  to  depend  upon  their  father's  ample  means  for  present  and  future  support, 
they  are  beggared  indeed  when  he  becomes  bankrupt.  If,  on  the  contrary,  they  inherit  his 
estate,  their  ruin  is  scarcely  less  certain  or  deplorable;  for  they  probably  soon  exhaust  it 
by  profligacy  or  incapacity,  and  so  it  eventually  comes  to  the  same  issue.  Again  it  proves 
a  calamity,  whether  kejit  or  spent. 

15  [14J.  As  +  tiiat  +  which'''"  he  +  issued  from  +  the -(-belly  +  of  his  +  mother,  1| 
The  earth  (grave)  is  here  figuratively  compai-ed  to  his  mother  (Job  i,  21),  as  being  the 
common  origin  of  mortals  (ch.  iii,  20).  smooth  [naked]  he -h will 4- return ''■  '  to-l- 
walk  as-f  that  -(-which'''  "  -f-he  went  [came]  ;  [|  The  ruined  man  is  as  penniless  as  when 
born — a  most  striking  image  of  total  helplessness,  and -I- whatever  ^''  not  will -f  he -|- 
lift  in  +  respect  -(- to '''  "  -l- his  +  toil,  which  -(- he  -(- may  +  cause  -(- to  -t-  walk  in  +  his -t- 
hand.  |  This  is  spoken  with  regard  to  his  disappointment  of  retaining  the  wealth  which 
he  had  acquired,  and  broadly  hints  at  the  failure  of  such  a  hope  in  any  case  at  death. 
Once  more,  therefore,  his  life  is  a  delusion  at  last,  whether  he  retains  or  expends  or  loses  his 
property. 

16  [15[.  And -(-also  this  is  a  badness'^--'  sick,-'  that  in -i- complete  [every]  con- 
junctiveness-(-(of)'"  which -h  he -I- went  [came[,  fixedly  [so]  he -(- will -I- walk ;  |[ 
This  intense  fact  is  dwelt  uixni  by  the  writer,  as  usual,  because  it  is  the  consummation  not 
of  this  misfortune  only,  Ijut  of  every  human  life,  and  +  what  exceedence '' "  is  there  tO 
-1- him  that -1- he -(-Hiay  + have -1- toiled  for  4- the -I- wind?  "Mi  His  labor  is  in  any  case 
thrown  away,  so  far  as  his  own  permanent  possession  or  enjoyment  of  it  is  concerned. 
Comp.  ii,  18-21. 

17  [16].  Also  complete  [all]  his  +  days ''' "-  in  -1-  the  +  dark  he  +  will  -I-  eat,  [j 
His  enjoyment  of  life  is  ever  clouded  with  apprehension  and  anxiety,  in  his  eagerness  to  ac- 
quire and  retain  wealth,  so  that  he  has  no  leisure  or  relisli  for  getting  the  comfort  out  of  it. 
and'"'  -I-  he  4-  nill  +  vex ' ' ' "  +  himself  abundantly ;  '• '"  [|  Positive  w  orry  and  many  annoy- 
ances will  be  experienced  by  him  in  the  cares  of  business  and  property,  in  addition  to  his 
negative  discomforts.  andV  sickness -(- is  4- his"  and  4- fretting-.  ||  This  seems  to  refer 
to  his  last  illness  as  being  tilled  with  repining  and  peevishness,  unalleviated  by  the  ameni- 
ties of  more  kindly  disposed  men.  Niggardliness  sours  the  temper,  alienates  friends,  and 
prepares  a  miserable  death-bed. 

18  [17].  In  opposition  to  this  mistaken  policy  of  life,  the  author  now  propounds  the 
true  philosophy  of  earthly  gi-atificatiou,  as  far  removed  fi'om  Epicureanism  as  it  is  from 
asceticism.  Lo!  this  is  that  which  I -F- have  4- seen,  even  I :  '• ""  [|  He  calls  special  atten- 
tion to  his  remark  by  the  introductoi-y  interjection,  and  then  states  his  solution  as  a  conclu- 
sion from  his  own  observation,  good  is  that  which  is  fair ;  ^°  [[  His  maxim  is  that  the 
titile  and  the  dulce  are  here  substantially  one;  it  is  proper  (/.  e.,  both  right  and  expedient) 
to  pursue  (in  the  matter  under  discussion)  what  is  natiually  agreeable;  in  other  words  duty 
and  happiness  coincide  with  our  human  instincts,  which  lead  us  in  the  diix'ction  particularly 
pointed  out  in  the  remainder  of  the  verse,     namely,  to  4- eat  and  4- to  4- drink  and  4- to  4- 


^■^  m^hhirmdh.,  used  as  an  exclusive  particle  = 
s^nmc-  [or  mo-]  thiiig  at  all. 

■'''  'nnwidh,  meaning  a  close  connection,  used  (gen- 
erally with  a  preposition,  but  here  alone,  in  the 
"construct")  as  an  adverb,  denoting  juxtaposition 
or  (figuratively)  resemblance. 

'"'  .V  parallel  phrase  with  eafinr/  the  wind,  note '» ^'. 

^^'  vav  "  conversive  "  with  the  pra'ter,  co-ordiuate 
with  the  future  preceding. 


^^  A  peculiar  instance  of  the  possessive  suffix 
used  for  a  dative;  still  more  literally,  "(tliere  is) 
his  sickness."  This  does  not  require  the  repetition 
of  the  suffi.x  with  the  following  noun,  because  they  are 
really  the  subject,  and  it  is  virtually  the  predicate. 

■■''*  Comp.  the  Greek  name  for  virtue.  To  Kn^.oKd- 
ya-96v,  "the  good-and-beautiful."  The  other  con- 
structions  (see  marginal  references)  are  nearly  tan- 
tamount. 


82 


ECCLESIASTES. 


V,  19 


_^^  "y,       19  Every  man  also  to  wlioin  God   liath 

— given  riches  and  wealth,  and  hath  given  him 

power  to  eat  thereof,  and  to  take  liis  portion,  and  to 
rejoice  in  his  labour ;  this  is  the  gift  of  God. 

20  "  *For  he  shall  not  much  remember  the  days  of 
his  *life;  because  God  answereth  him  in  the  joy  of 
his  heart. 

19  Every  man  also  to  wliom  God  hath  given  J^^  J^_ 

riclies  and  wealth,  and  hath  given  him  — ' - 

power  to  eat  thereof,  and  to  take  his  portion,  and 
to  rejoice  in  his  labour;  this  is  the  gift  of  God. 

20  For  lie  shall  not  much  remember  the  days  of  his 
life ;    because  God  answereth  him  in  the  joy  of 
his  lieart. 

*  Or,  Though  he  give  not  much,  yet  he  reniembereth,  &c. 

1611.                                   oFor       6  life: 

British. 

see""*  goodness ''' "'  in  +  complete  [all]  his^^+toil  •which + he  +  may + toil + in 
under  the+  sun,  ||  This  is  the  tirst  or  subjective  part  of  the  advice  or  doctrine  ou  the 
subject  of  terrene  activitj'  and  its  products,  and  it  is  the  same  as  before  announced  (ii,  24 ; 
iii,  13,  22),  and  constantly  reiterated  throughout  the  essay;  to-wit,  the  common-sense  course 
of  enjoying  what  one  has,  without  lioarding  it  to  be  a  bane  to  one's  self  and  to  all  his.  This 
alone  would  be  mere  worldliness,  and  yet  not  in  itself  sinful  or  beastly,  the  +  number-l- 
of  the  +  days  +  of  his  +  life-time "■ '"  which  has-l-given  to-fhim  (the)-f-God,"' "'"' 
because  it  is  his-t-lot.'''^'*  ||  Here  is  the  second  or  objective  point  of  the  truth,  and  it 
has  a  two-fold  aspect ;  tirst,  of  prudence  (not  to  commit  excess,  in  view  of  the  future,  even 
in  this  world;  and  especially  of  the  brevity  of  life  at  best),  and  secondly,  of  jnety,  out 
of  regard  to  God  (who,  in  giving  us  these  bounties,  manifestly  intends  that  we  should  use 
thera,  yet  for  our  highest  benefit  and  his  glory).  This  latter  is  equally  borne  in  mind  by  the 
writer  in  every  part  of  his  treatise,  especially  when  summing  up  his  arguments. 

19  [18].  Accordingly  he  repeats  both  parts  of  this  essential  proposition  in  a  varied  and 
more  explicit  form.  Also^ "  all  (the)  -I- mankind  '-  "  "whom  has 4- given  (to  4- him)"-  "* 
(the)  4- God"'  ^^  wealth  and -l- funds, ^'  |1  The  introductory  particle  indicates  that  some 
additional  feature  of  the  proposition  is  to  be  adduced,  and  this  is  the  proviso  named  in  the 
following  clause,  and  -|-  has  +  made  -f  him + rule  [empowered  him]  to  +  eat  from  *^  + 
it,  II  That  is,  sup])()siug  he  has  abundant  riches  and  at  the  same  time  a  keen  ajapetite  and 
good  digestion,  without  which  tlrey  are  rather  a  tautalization  than  a  comfort  (vi,  2).  and 
4- to -I- lift  (to-wit)"'^'  his  4- lot,"' ^^  ||  That  is,  to  partake  of  physical  pleasure  in  its  full 
extent  consistent  with  ordinary  health  and  other  tisual  limitations;  for  he  must  not  expect 
happiness  if  he  exceeds  these  limits.  and  4- to  4- be  4- glad  in  4- his  4- toil ;  ||  He  has 
the  privilege  and  should  therefore  make  it  his  aim  to  enjoy  labor  itself,  although  fa- 
tiguing, as  being  far  happier  than  idleness,  and  as  productive  of  substantial  results.  He 
who  has  no  interest  in  his  task  will  not  succeed  in  it.  yon,  the  4- gift -f- of  God  she  [it]  is.  || 
The  whole  is  of  divine  ap])oiutment  and  sanction,  both  the  labor  and  the  enjoyment.  Not 
only  is  man  constitutionally  lifted  and  inclined  to  it,  but  nature  is  adapted  to  educe  and  re- 
ward his  exertions.  Thrift  and  cheerfulness  are  not  merely  consistent  with  gentiine  piety, 
but  even  indicative  of  it.  A  lazy  man  is  not  only  tmhappy  but  wicked,  as  the  Old  Testa- 
ment declares  (Prov.  xv,  19),  and  the  New  reaffirms  (Matt,  xxv,  26;  2  Thess.  iii,  10,  12; 
1  Tim.  iv,  8;  vi,  (i). 

20  [19].  Because  not  abundantly'-"  will  4- he  4- remember  (to-wit)'"  the 
4- days  4- of  his4-lifetime;  "' '- ||  This  is  added  as  a  further  thought  to  reconcile  man 
wdth  his  lot  from  the  subjective  or  selfish  point  of  view,  namely,  that  the  retrospect  of  life 
will,  in  case  it  is  spent  as  above  directed,  not  be  an  unhapjiy  one.  Probation  is  a  short 
period  at  best,  and  of  little  account  for  itself,  or  in  comparison  with  tlie  eternity  beyond; 
yet  upon  its  due  improvement  the  most  momentous  interests  depend — indeed  that  entire 
eternity  itself,  for  weal  or  woe.  But  its  ix4ty  joys  or  sorrows  will  not  hereafter  be  of  much 
concern  to  its  subject,  especially  if  he  have  not  now  given  them  undue  influence  over  his 
conduct  and  discipline,  because  (the)  4- God "•'"'' is  heeding  [answering]  him  with 4- 
respect4-to"'''^4-fhe4-gladness4-of  his4- heart.  This  is  in  explanation  of  the  objective 
or  moral  purpo.se  of  life  (last  clause  of  verses  preceding),  and  seems  to  mean  the  divine  re- 
sponse or  ratification  of  his  enjoyment  of  the  gifts  of  ])rovidence  as  in  accordance  with  the 
will  of  the  Creator  and  Ruler.  In  this  regard  also  the  cheerful  and  thankful  recipient  of 
them  will  not  find  ultimate  cause  of  rejrret. 


'^  That  is,  mail's  or  one^s.  up ;  not  necessarily  "  a  word  of  the  later  Hebrew," 

''"Thelogical(andgrammutical)connectionmay  be    for  it  occurs  in  Joshua  (xxii,  8).     On  the  synonym 

made  clearer  by  supplying  from  the  preceding  verse  |  preceding  see  note  ''*'^. 

some  such  words  as,  "This  holds  good  respecting."  j  '*''  The  reduplicated  form  of  the  partitive  prepo- 
^'  -n^ku^iym^  from   nuhai;  (used   as   a   root   only    sition,  arising  from  the  inseparable  prefixed  to  the 

in  Chaldee,  in  the  sense  of  mnldiiir/),  to  treasure    full  form,  lit.  from  part  of. 


VI,  1 


ECCLESIASTES. 


83 


CHAPTER  VI. 


1    The  vanity  of  riches  without  use.    3  Of  children,  6  and  old  age  ivithoul  riches.    9  The  vanity  of  sight  and  toan- 
dering  desires.    11   The  conclusion  of  vanities. 


_^^  "^T".       Tliere  is  an  evil  wliich  1  liave  seen  under 

— ' '  tlie  ^sun,  and  it  is  common  among  [great 

upon]  men: 

2  A  man  to  whom  God  hath  given  riches,  ^  \vealth, 
and  honour,  so  tliat  he  wanteth  nothing  for  his  soul 
of  all  that  he  desireth,  yet  God  giveth  him  not  power 
to  eat  thereof,  but  a  stranger  eateth  it :  =  this  is  van- 
ity, and  it  is  an  evil  disease. 

3  llf  a  man  beget  an  [a]  hundred  children  and 
live  many  years,  so  that  the  days  of  his  years  be 
[are]  (^many,  and  his  soul  be  not  filled  with  good, 
and  also  ^that  he  have  no  /burial ;  1  say,  that  an  un- 
thnely  birth  is  better  than  he. 

1  There  is  an  evil  which  I  have  seen  under  ^^  J^_ 

2  the  sun,  and  it  is  heavy  upon  men  :  a  man 

to  whom  God  giveth  riches,  wealth,  and  honour, 
so  that  lie  laeketh  nothing  for  his  soul  of  all  that 
he  desireth,  yet  God  giveth  him  not  power  to  eat 
thereof,  but  a  stranger  eateth  it:   this  is  vanity, 

3  and  it  is  an  evil  disease.     If  a  man  beget  "  a  hun- 
dred children,  and  live  many  years,  so  that  the 
days  of  his  years  be  many,  but  his  soul  be  not 
filled  with  good,  and  moreover  he  have  no  burial; 
1  say,  that  an  untimely  birth  is  better  than  he : 

1611.    aSun    Swealthand    eThis    dmany:    ethat   /burial, 

»an                                    British. 

VI,  1.  The  writer  still  continues  the  topic  of  rightly  ap^jropriating  the  ordinarj'  com- 
forts of  the  present  stage  of  existence,  but  he  takes  up  more  particularly  the  obstacles  and 
mishaps  often  experienced  in  doing  so,  a  point  which  he  had  already  suggested  (v,  19  [18]). 
There  exists''^^  a-l-badness ''' ■'  ■which  I+have  +  seen  under  the-hsun,  |[  A  diffi- 
culty sometimes  occurs  in  piu'suing  the  contented  course  above  prescribed,  and  abun- 
dant [great]  she  [it]  is  ascent-wise  [upon]  (the)  +  man : '- "  |i  This  fact  very  much 
aggravates  the  dissatisfaction  experienced  by  mortals  with  their  earthly  possessions  and 
relations. 

2.  there  is  a +  person'' "''  -which  [whom]  may  +  have  +  given  +  (to  4- him)"' ^^  (the)-i- 
God"'"''  wealth  and  +  funds'-^'  and  +  heaviness  [glory],'  ||  Not  only  ample  jjccuni- 
ary  means  of  enjoyment.  Ijut  also  an  honorable  position  in  society;  thus  covering  two  of 
the  three  great  ambitions  of  life,  and  +  there -t- is  +  nothing"  +  of  ^ him  [he  is  not  at  all] 
lacking-  to -l- his -l- self ''"°  from  +  complete  [all]  which  he -I- may -f  desire ;  ||  That 
is,  in  these  two  respects:  for  they  are  all  the  outward  requirements  of  happiness,  so  far 
as  he  is  individually  (in  his  self-hood)  concerned,  and -I- not  may -I- make  +  him  4- rule 
[empower  him]  (the) -I- God"'"'  to  +  eat  from-l-it,  ||  The  reverse  of  chap,  v,  19  [18], 
including  not  only  ])hysical  and  moral  inability  (v,  12  [11],  17  [16]),  but  especially  death, 
which,  perhaps  prematurely,  and  in  any  case  finally  and  absolutely,  deprives  him  of  the 
faculty  as  well  as  the  opportunity,  because -f  if  [on  the  contrary]  a  discerned  [foreign]^ 
-I- person''""  will 4- eat -l- it :  ||  Whatever  he  leaves,  from  a  failure  to  use  from  any  cause, 
his  Ijeir,  here  represented  in  the  most  alien  light  for  the  sake  of  effect,  Avill  possess  and 
probably  enjoy.  Here  the  same  tantalizing  element  is  introduced  as  in  ii,  19-21  ;  iv,  8. 
yon.  a-f- breath''^  and-l-a  sickness  bad  he  [it]  is.  ||  Tliis  last  is  a  ])arallel  phrase  to 
that  in  v,  16  [15],  and  denotes  the  extreme  because  irremediable  disappointment  of  the 
case,  which  is  enhanced  by  the  reasonable  jjresnmptiou  and  anticijiation  of  gratification 
arising  from  the  api)arent  presence  of  its  means  and  desert. 

3,  The  writer  proceeds  to  show^  that  otiier  external  marks  of  earthly  good  fortune 
equally  signal  often  prove  quite  as  fallacious  and  abortive  in  the  end.  If  a  +  person'' '" 
should  +  cause  +  to  4- bear  [beget]  a  4- hundred  children,  ||  Offspring  are  proverbially 
regarded  as  a  blessing  in  the  East  (Psa.  cxxvii,  ;i;  cxxviii,  3),  and  here  their  number  is 
stated  at  its  supposed  maximum.  The  special  point  of  this  illustration  lies  in  its  contrast 
with  the  previous  case  of  the  childless  possessor  of  apparent  prosperity;  inasmuch  as  even 
a  large  family  will  not  necessarily  or  essentially  mend  the  matter,  and 4- duplications 
[years]'  abundant  he 4- should  live,  |i  Longevity  is  another  great  blessing,  but  not 
even  this  (another  contrast  with  the  implied  premature  death  of  the  previous  case)  can  en- 
sure eventual  happiness;  for  after  all  the  man  must  at  last  die,  and  ])erhaps  his  old  age  only 
renders  him  more  jiitiable  (Psa.  xc.  10).  and  4-  it  4-  should  4-  be  4-  an  4-  abundant  4-  thin;; 
which  4- should  +  be  the  4- days  4- ofhis-F  duplications  [years) ;  ^  ||  This  repetition  pro- 
longs the  period  as  if  by  enumerating  the  very  days  of  the  entire  life  (com]).  Gen.  xlvii,  9). 
and''' "4- his  4- self,"' "'  not  it"  "'-f  should  4- be  4- sated'' ^'  apart  [from]  (the)'-" 
4-g'Oodness,'''^'  ||     If  he  nevertheless  is  subject  to  the  internal  incaj)acity  alluded  to  in 


'  kdboivd,  used  exclusively  in  this  sense,  a  singu- 
larly emblematical  intimation. 

-  nokrii/,  constantly  used  in  this  sense,  from  the 
observation  which  an  alien  attracts. 


^  shdndh,   from  the    root    of    the    same   form, 

meaning  to  make  two  or  double,    /.  e.,  rejieat  or 

change ;  referring  to  the  annual  revolution  of  the 
seasons. 


84 


ECCLESIASTES. 


VI,  4 


_^,  "y,  4  For  he  coineth  in  with  vanity,  and  de- 
partetli  in  (hirkness,  and  his  name  shall  be 
covered  witli  darkness. 

5  Moreover  lie  hath  not  seen  the  "sun,  nor  known 
any  thing  :  this  ''hath  more  rest  than  the  other. 

O^'^Yea,  though  lie  live  a  thousand  years  twice 
^told,  yet  hath  he  seen  no  good  :  do  not  all  go  to  one 
place  i 

4  for  it  Cometh  in  vanity,  and  departctli  in  J^.  R,^ 
darkness,  and  the  name  thereof  is  cov- 

5  ered  with  darkness  ;  moreover  it  hath  not  seen  the 
sun  'nor  known  it ;    -tliis  liatii  rest  rather  than 

6  the  other:  yea,  though  he  live  a  thousand  yeai-s 
twice  told,  and  yet  enjoy  no  good:  do  not  all  go 

1  Or,  neither  had  any  knowledge       2  Or,  it  is  better  with  this 
than  with  the  other 

1611.               aSun    bhath    c  Yea  though    rftold 

British. 

the  foregoing  verse,  and  +  also  a+burying-'  not  there  +  has + been'  to  +  him:'''"  || 
Here  the  preliminary  particle  ("also  "')  introduces  another  element  as  prediciited  in  this  in- 
stance, whicli  is  necessary  as  indicating  its  peculiar  nature  in  distinction  from  the  preced- 
ing one;  and  upon  this  therefore  the  whole  force  of  the  illustration  turns.  Death,  which 
comes  even  here  at  last,  is  the  detwuement  of  destiny  and  the  revealer  of  the  true  character; 
for  flattery  and  self-deception  are  then  objectless  and  discarded,  and  the  history  of  the  in- 
dividual is  complete.  Yet  public  opinion,  which  may  be  lestraiued  by  motives  of  interest, 
or  speak  suh  road  through  fear,  while  the  wealthy  and  titled  still  live,  is  sure  to  show  itself 
in  criticising  or  at  least  ignoring  the  unworthy  when  dead.  The  benevolent  and  the  virtu- 
ous are  followed  to  the  grave  by  a  numerous  train  of  spontaneous  mourners,  eacli  of  whom 
feels  that  lie  has  lost  a  ]iersonal  friend  ;  and  the  memory  of  such  is  cherished  with  a  fond- 
ness and  a  reverence  which  mere  riches  and  honors  cannot  inspire.  The  relatives  them- 
selves will  be  eager  to  bury  the  despised  testator  out  of  sight,  in  order  that  they  may  enjoy 
his  property;  but  their  grief  will  be  short  and  manifestly  hollow.  I -|- said,  "  Good  from 
[more  than]  ■'> '"  -|-hini  is  the-l-fall  [abortion]."  "  ||  The  still-born  infant  is  pronounced  luore 
fortunate  than  such  a  failure  of  the  highest  ends  of  life,  because  it  is  not  so  great  a  disap- 
pointment of  privilege  and  expectation.  The  le.ss  of  two  evils  is  regarded  as  a  comparative 
boon. 

4.  A  justification  of  this  paradoxical  dictum  is  added,  showing  in  what  respects  it  is 
true.  Because  in  +  (the)  '■ "''  -I- breath '■ "  he'  +  -went  [came],  ||  The  external  or  object- 
ive side  of  the  case  is  fir.st  considered,  and  this  in  historical  order.  The  birth  was  but  a 
heritage  of  woe,  an  omen  of  disaster,  a  prophecy  of  ill-success,  as  every  mortaTs  is.  and-1- 
in -F  the -f  dark  *  he -t- must  ^ -l- walk  [go|,||  His  death  is  even  more  miserable,  as  it 
closes  all  opportunity  of  success,  and  +  with'"  -I-  the  +  dark  his  -I-  very  +  name'-  "^ 
will'' 4- be  4- totally -I- covered  ;  II  Execration  pursues  him  into  the  other  world,  so  that 
men  hasten  to  forget  and  ignore  him ;  as  implied  in  the  lack  of  attendance  at  his  obsequies 
(ver.  3).  Men  may  live  wretched,  but  they  hope  to  die  happy,  and  to  have  a  posthumous 
fame. 

5.  This  hapless  condition  is  still  farther  pursued,  but  in  a  somewhat  different  aspect,  as 
the  introductory  particle  implies,  also  sun  not  has -H  he -I- seen,  ||  The  actual  period 
of  his  life  is  now  passed  in  review,  and  is  found  to  be  veiled  with  the  same  gloom  that 
marked  his  demise ;  not  a  ray  of  happiness  or  hope  has  illuminated  it ;  for  during  his  "  many 
years"  his  spirit  has  "not  been  filled  with  good"  (ver.  3).  and -f  not  has -f  he  4- 
known"'*  it:  "  ||  He  has  not  experienced  true  cheerfulness  or  happiness  in  all  his  con- 
scious and  purposed  career,  there  is  rest  to -f- yon  [this]  from  [rather  than] ''- ^"-l- yon 
[that].'^  II  The  re^DOse  which  the  grave  is  usually  supposed  to  yield  the  unfortunate,  is  denied 
the  detested  man,  who  is  only  mentioned  (if  at  all)  with  infamy.      Comp.  Job  iii,  11-17. 

6.  And  4- although  "  he  4- has  4- lived ' *  a  4- thousand  duplications  [yeans] » 


*  q^buwrdh,  fern,  (abstr.)  pass,  participle,  properly 
denoting  interment^  but  here  evidently  meaning  an 
honorable  one,  or  a  ceremonious  funeral  indicative 
of  respect  paid  to  the  memory  of  the  deceased. 

^  The  sepulture  is  here  put  in  the  past  or  non- 
supposititious  tense  as  a  thing  already  over;  al- 
though, it  is  still  one  of  the  conditions  of  the  case 
now  hypothesized. 

"  nvjtlicl.,  so  named  as  dropping  lifeless  at  l)iith, 
whether  by  immaturity  or  accident. 

^  That  the  man,  and  not  the  foetus,  is  meant  as 
the  subject  here,  is  clear  to  us  not  only  because 
the  pronoun  representing  him  is  the  nearest  pre- 
ceding, but  especially  because  it  would  have  been 
useless  as  well  as  inept  to  predicate  what  follows  of 
the  latter.  Tiic  object  is  not  to  minify  the  mis- 
carriage, but  the  mistaken  life. 

•*  A  common  symbol  of  misfortune  and  oblivion. 

'  The  future  of  contemplation. 


'^  The  exact  phrase  is  repeated,  but  the  English  id- 
iom recpuresa  different  rendering  of  the  preposition. 

"  The  same  ol)ject  (the  .s/o/)  is  evidently  to  be 
supplied  from  the  preceding  clause,  and  in  the 
same  sense  of  joi/. 

'-  The  usual  correlative  mode  (see  '''.•"')  of  ex- 
pressing tfii'  one  .  .  .  the  other  in  Heb.,  in  which 
the  nearer  (or  that  last  spoken  of)  is  not  necessarily 
placed  first  in  order.  The  reference  to  each  re- 
spectively is  determined  by  the  parallel  phrase  at 
the  close  of  ver.  3. 

'^  'illuw,a.  compound  apparently  of  Hin  ("  if  ")  and 
luvi  or  luw^  ("  though  ") ;  said  to  "  belong  to  the 
later  Hebrew,"  because  it  happens  to  lie  found  only 
here  and  in  Estli.  vii,  4 ;  but  it  is  legitimately 
formed  from  regular  words  of  common  use,  and  is 
therefore  no  just  criterion  of  date. 

'■*  Prieter  of  positive  assertion  (for  the  life  is  a 
fact)  even  in  a  conditional  clause;  comp.  note  '■^'. 


VI,  7 


ECCLESIASTES. 


85 


J^   "y^       7  All  tiie  labour  of  man  is  for  his  mouth, 
-' '-  and  yut  the  *appetite  is  not  tilled. 

8  For  what  "  liath   the  wise  more  than  the  fool? 
what  «hath  the  poor,  *tliat  knowctli  to  walk  before 
the  living? 

9  lIBetter  is  the  sight  of  the  «eyes  tthan  the  wan- 
derinsof  the  desire:  this  -*.-.■  also  vanity  anil  vexation 
of  spirit. 

7  to  one  place  ?     All  the  labour  of  man  is  J^   J^_ 
for  liis  mouth,  and  yet  the  appetite  is  not  — ' - 

8  filled.      For  what  advantage  hath  the  wise  more 
than  the  fool  ?    '  or  what  hath  tlie  poor  man,  tliat 

9  knoweth   to  walk  before  the  living?      Better   is 
the  sight  of  the  eyes  than  the  wandering  of  the 
desire :    this  also  is  vainty   and  a  striving  after 
wind. 

*  Heb.  soul.       t  Heb.  than  the  walking  of  the  soul. 

I  Or,  or  the  poor  man  that  hath  understanding,  in  walking 
before  the  living 

1611.                            ahath     bthat     ceyes. 

BrItlBh. 

two' ^  + strokes  [times],  |i  The  lonoevity  of  ver.  3  is  here  made  definite  but  exaggerated 
by  hyijerbole.  (and'" +  >et  + goodness '^' -' not  he+has  +  seen,) ''>■*  ||  His  extraordi- 
nary length  of  days  is  but  a  prolongation  of  his  misery,  jirocided  he  has  not  enjoyed  them, 
as  was  stated  above  (ver.  3).  whether  +  not  toward  rising'-poiiit  [place]  ^'^  one  is 
the  +  complete  [whole]  -walking-?  ||  Notwithstanding  his  unusual  number  of  years,  he 
must  at  last  die  like  all  the  rest  of  the  race.  The  universal  destiny  of  earth  is  thus  again 
the  conclusion  of  the  argument,  and  in  tliis  particular  case  it  affords  no  compensation  for  a 
life-long  scene  of  woe. 

7.  The  pessimistic  review  or  argument  lias  been  pursued  to  its  utmost  climax,  and  it 
remains,  under  this  branch  of  the  treatise,  only  to  draw  a  few  inferences  by  way  of  conclu- 
sion. The  first  of  these  i-elates  to  the  amount  of  enjoyment  which  mortals  may  nevertheless 
actually  take  as  they  go  along.  Complete  [All]  the  +  toil'' '  +of  (the)  -I- man'-"  is  for 
-l-his  +  mouth,  ||  The  writer  goes  back  to  his  primal  theme  "toil"  (i,  3),  and  this  of  the 
mass  or  laboring  class.  With  them  the  struggle  is  for  daily jbread.  It  is  in  fact  equally  so 
with  every  human  being;  for  all  must  eat  in  order  to  live  (Qomp.  v,  9  [8]);  but  with  some 
the  result  is  less  direct,  and  the  necessity  of  working  in  order  to  eat  is  not  so  obviously  im- 
perative, and -I- also  [yet]  the  +  self ''''°  [animal  desire],  not  can -f  it*- "^-1- be  +  filled.  || 
One  day's  food  does  not  sufiice  for  the  next.  After  additional  labor  the  jn-ocess  of  eating 
must  be  repeated,  and  so  on  indefinitely.  The  stomach  is  never  permanently  satisfied,  any 
more  than  tlie  senses  (i,  8) ;  nor  indeed  is  the  human  spirit  (the  nephesh)  itself  ever  absolutely 
replete  to  contentment,  as  the  writer's  experience  and  observation  foregoing  had  revealed. 
Still  the  everlasting  round  must  be  gone  through,  the  routine  must  be  kept  up.  Man  is  in 
the  treadmill,  and  must  move  on  or  be  carried  on  and  overrun.  There  is  no  escaping  his 
wants  or  his  toil  while  life  lasts. 

8.  The  thought  of  the  universality  of  this  demand  is  now  illustrated  by  a  si)ecial  exam- 
ple, as  the  introductory  particle  implies.  Because  what  is  Uiere  exceeding  to''"'-f 
the  +  wise -f- man  apart  [more  than]"-  ^"  the -f  presumptuous  [silly]  -i- man?  Il  That  is, 
in  this  respect,  namely,  in  poiut  of  subsistence.  Both  are  ecjually  under  the  same  physical 
laws  with  regard  to  the  means  and  process  of  life,  as  they  are  alike  subject  to  death  (ii,  15). 
It  might  have  been  supposed  that  superior  intelligence  and  skill  would  enable  its  possessor 
to  rise  above  so  vulgar  a  want  (ii,  13) ;  but  there  is  after  all  no  essential  difference  (ii,  14). 
what"  to'''"-i-the-hhumble-t-man  knowing"  to -l- walk  in4-front'^'"-i-of"  the-F 
living-l-men  ?  ||  Here  the  converse  of  the  proposition  is  presented,  namely,  that  the  person 
in  lowly  circumstances  is  as  well  off  in  gaining  a  livelihood  as  any  more  gifted  or  favored 
individual,  always  supposing  that  he  has  suflicient  intelligence  for  the  ordinary  avocations 
of  society.  This  balances  all  classes  fully  in  the  particular  named,  i.  c,  the  procuring  of 
necessary  food;  and  the  general  proposition  is  sustained  that  all  may,  and  substantially  do, 
live  by  their  daily  labor,  "rather  than  by  their  wits,  at  least  any  extraordinary  genius.  The 
general  level,  intimated  at  the  close  of  ver.  6,  is  seen  to  hold  good  in  life,  therefore,  as  well 
as  in  death. 

9.  Here  we  have  the  common-sense  conclusion  from  these  contrasted  examples,  and  that 
in  two  clauses:  first  the  benefits  to  be  gained,  and  next  the  misery  to  be  shunned.  Good 
is  the -I- sight  +  of  (two)  -heyes  from  [more  than]  ''•  =''-|-tiie-l-walking-l-of '"  self:  ''•  "  Ii 
An  aphorism,  like  "  A  l)ird  in  the  hand  is  worth  two  in  the  bush,"  and  which,  applied  to 


'^  Dual  like  the  English  "  over  again." 
^^  This  might  be  taken  (strongly  adversatively, 
as  in  ver.  2)  tor  the  correlative  marking  the  apod- 
osis  of  the  preceding  chuKse  (so  in  the  A.  V.,  but 
not  the  R.  T.),  as  an  aggravation  of  the  ill  success, 
notwithstanding  the  seeming  abruptness,  in  that 
case,  of  the  ue.xt  clause ;  for  otherwise  (/.  e.,  if  the 
apodosis  be  at  the  latter  point)  the  latter  is  quite 
illogical,  as  denoting  that  a  eonnnon  death  is  the  re- 
sult of  present  enjoyment  of  life.  We  have  sought 
to  obviate  both  difficulties  by  the  use  of  paren- 
theses, so  that  the  intermediate  clause  does  not 


interfere  with  the  correlation  of  the  first  and  the 
third. 

'■  Obviously  wc  must  supply  here  "is  tliere  ex- 
ceeding "  from  tiie  preceding  clause,  making  the 
two  correspond  in  construction. 

"*  That  is,  provided  lie  understands  how. 

'^  This  can  only  mean,  to  conduct  himself  in  ac- 
cordance with  tlie  iisttal  maxims,  namely,  respecting 
the  daily  supplies  of  life,  wliich  is  the  theme  of  the 
conte.xt. 

-"  Infin.  constr.  Kal  of  hulalc;  a  verb  used  with 
great  latitude  of  application. 


86 


ECCLESIASTES. 


YI,  10 


_^_  "y  _      10  That  which  hath  been  is  named  already, 

— and  it  is  known  that  it  is  man  :  neither  may 

he  contend  with  him  that  lie  is  mightier  than  he. 

11  ^  Seeing  tliere  be  [are]  many  things  tliat  in- 
crease vanity,  what  is  man  the  better  ? 

12  For  who  knoweth  what  is  good  for  m;iu  in  this 
life,  *all  the  days  of  his  vain  alife  winch  lie  spend- 
eth  as  +a  shadow  ?  for  who  can  tell  a  man  what  shall 
be  after  him  under  the  sun  ? 


*  Heb.  the  number  of  the  days  of  the  life  of  his  vanitij.    t  Ps. 
cxliv,  i. 


10  'Whatsoever  hath  been,  the  name  there-  J^^  JJ,^ 

of  was  given  long  ago,  and  it  is  known  — ' * 

"what  2  man  is:  neither  can  he  contend  with  him 

11  that  is  mightier  than  he.  Seeing  there  '"  are  many 
3  things  that  increase  vanity,  what  is  man  the  bet- 

12  ter  i  For  who  knoweth  what  is  good  for  man  in 
his  life,  ■•  all  the  days  of  his  vain  life  which  he 
spendeth  as  a  .shadow  ?  for  who  can  tell  a  man 
what  shall  be  after  him  under  the  sun  ? 


I  Or,  Whatsoever  he  be,  his  name  was  given  him  long  ago, 
and  it  is  known  that  he  is  man  2  Heb.  Adam.  See  Gen.  ii,  7. 
3  Or,  words      •»  Heb.  the  number  of  the  days. 


1  that  it  is  2  man  : 


the  subject  under  discussion,  signifies  that  what  one  sees  is  more  substantial  than  mere 
speculation  or  exjiectation.  In  other  words,  it  is  better  to  enjoy  what  we  have,  be  it  much 
or  little,  than  to  waste  our  time  and  thought  in  anticipations  of  what  we  may  never  get. 
This  the  practical  man,  however  poor  or  luilearned,  may  do  and  habitually  does,  also 
yon"'  is  a  +  breath''^  and  +  a  +  feeding  +  of >  "'  wind.!  The  ever-recurring  wail  of 
disappointment,  marking  the  close  of  some  theme,  whether  principal  or  subordinate,  in  the 
writer's  discussion. 

10.  Here  accordingly  begins  the  second  proposition  of  the  corollary  (see  on  ver.  7), 
namely,  the  finite  faculties  and  experience  of  every  human  being.  "W^hat  it  is  ■vvhich  + 
has+been,  already'"  its  +  name  has  +  been  +  called ;  "^  i  History  has  long  since 
stamped  a  character  upon  every  event,  so  that  no  new  discovery  or  essential  improvement  in 
life  is  to  be  expected.  This  extends  the  preceding  ol^servation  into  a  universal  truism  for 
the  whole  race  and  for  all  time,  and 4- It  +  is  +  kno^wn  -which  [that] -|- he  [it]  is  man  :  || 
Its  human  traits  are  at  once  recognised,  especially  its  limited  capacity  and  prospects.  The 
first  breath  of  infancy  is  a  cry  that  proclaims  its  heritage  of  frailty  and  pain.  Comp.  Job 
V,  7.  and-l-not  he  +  will + be  +  able  to  4- plead  [vie]  conjointly-with  [in  comparison 
with]  Him  -which  [who]  -|-  is  -I-  the  +  opponent  [prevailer]  ''•  -'■'  from  [over]  "'  ^"  +him.  i 
None  can  co])e  with  the  Almighty,  who  determines  man's  powers  and  situation  and  fate. 
It  is  useless  therefore  for  any  man  to  quarrel  with  his  fortune.  He  must  submit  to  what 
Providence  allots,  including  his  own  imperfections  and  their  results.  This  broad  truth 
is  next  qualified  or  ratlier  applied  in  several  particulars,  as  was  the  jDreceding  principle 
(vers.  7-9). 

11.  Because  there  +  exist''  '^  speeches''  ■'  abundantly/'  "*  making- +  abundant 
a  +  breath,"'''  ||  The  more  said,  the  worse  ofi^  the  man  is;  his  complaints  only  increase  his 
dissatisfaction,  without  mending  his  condition.  Words  will  not  extricate  him;  acquies- 
cence alone  will  secure  him  peace,  -what  exceeding"  is'''"  there  to  +  (the) '>" -I- man- 
kind ?  II  As  just  intimated,  the  coniplainer  gains  nothing  by  venting  his  spleen,  which 
moreover  is  again  a  reflection  upon  his  Maker.      Comp.  v,  7  [6]. 

12.  Because  -who  is  kncwing  "what  is  good  for-f  (the)''" -f mankind  in -f- his 
-flife,''' '"  II  This  second  "because"  is  another  illustration  of  human  impotence,  namely,  in 
point  of  knowledge ;  and  it  is  here  applied  first  to  the  present.  Man  is  not  even  stu-e  what 
would  be  now  best  for  him ;  and  therefore  should  cheerfully  resign  the  choice  to  the  omnis- 
cient Arbiter  of  his  lot.  in  "'  ^-  +  the  +  number  +  of  the  4-  days  -1-  of  the  -1-  life ''''"  +  of  his  + 
breath?''''  ||  This  repetitional  phrase  emphasizes  the  brevity  of  life's  span  as  an  additional 
reason  why  its  inconveniences  should  be  borne  patiently.  (and-f-he4--will-|-do-|-them 
as-l-the '"' ^'-f  shade  :)  ||  He  spends  his  days  rapidly  as  a  shadow  passes  over  the  earth; 
a  striking  emblem  of  evanescence.  This  is  added  likewise  to  intensify  the  pictiu-e  of  human 
mortality,  m"'  '"-I- "which  [as  much  as|  '"'•"-  "who  -will  4- make -|- to -I- front  [tell]  -■*  to4- 
(the)''"  4-man  what  will 4- be  after 4- him  under  the 4- sun?  ||  Here  the  futtn-e  is 
declared  to  be  equally  imcertain,  and  indeed  it  is  even  more  inscrutable.  On  this  latter  ac- 
cotint  the  expression  of  ignorance  is  still  more  widely  couched,  imj^lying  that  not  only  the 
man  himself  knows  not,  but  nobody  else  knows;  except  of  course  God,  who  will  not  dis- 
close. This  consummation  of  nescience  renders  all  effort  and  calculation  largely  abortive. 
Yet  it  should  induce  tis  to  seize  on  what  we  now  possess  as  our  only  siu'e  resource.  Comj:). 
iii,  22.  All  this  is  said  with  explicit  reference  to  the  sublunary  state,  as  the  last  jjhrase 
prudently  intimates.     The  other  and  final  stage  Of  being  will  be  considered  later. 


^'  The  pronoun  may  refer  to  the  general  subject 
preceding  (namely,  the  insatiablcncss  of  the  ap- 
petite, ver.  7),  or  (what  is  nearly  tantamount)  the 
thought  immediately  preceding  (namely,  the  vague 
longing  of  the  mind). 
Comp.  note  ''>  ^', 


^^  Names  among  the  Hebrews  were  given  (which  I  nifies. 


is  the  import  of  the  phrase  here)  in  accordance  with 
significant  circumstances  or  presumed  disposition 
and  destiny  of  children. 

-■*  iK'(fi<u},  strictly  he  opposilc ;  hence  (in  Hiph.) 
to  coti/rovf,  or  put  to  the  very  lore,  «.  c,  utter  di- 
rectly by  word  of  mouth,  as  the  term  always  sig- 


VII,  1  ECCLESIASTES.  87 


CHAPTER   YII. 

1  Remedies  ugdinst  va7iiiy  in-e,  a  good  name,  2  '^morti/icatio?i,  7  '> patience.  11  c  wisdom.     23  The  difficulty  of 
wisdom. 


J^^  "V".       A   *good   name   is  better   tliaa   precious 

— '- <*  ointment ;  and  the  day  of « death  than  the 

day  of  one's  birth. 


►  r*rov.  XV,  30  ;  xxii,  1. 


1611.    a  Mortification      b  Patience      c  Wisdom     dolntment: 


X  Mortifii 
e death, 


1       A  good  name  is   better  than  precious  J^    pj, 
ointment;  and  the  day  of  death  than  the  ■ — '- - 


VII,  1.  The  proverb-like  air  of  the  beginning  of  this  chapter  (vers.  1-6)  marks  it  as  a 
new  departure,  and  its  paradoxical  style  resembles  that  of  the  opening  (iii,  1-8)  of  the  en- 
tire section  (iii-ix),  of  which  it  forms  part  of  the  last  main  subdivision  (vii-ix).  The  calmer 
reasoning  of  the  preceding  paragraph  (vi,  7-12)  was,  as  usual  with  this  treatise,  a  transi- 
tional preparation  for  the  cool  maxims  of  the  present  2)ortion,  which  aims  to  reconcile  man 
to  his  earthly  lot.  The  passion  of  personal  experience  has  sulisidcd,  and  even  the  agitation 
of  observing  the  more  violent  forms  of  human  suffering:  and  the  writer  is  prepared  to  educe 
and  inculcate  the  sober  and  definite  principles  which  underlie  and  apply  to  similar  issues. 
Tlie  grand  problem,  however,  is  still  kept  in  view;  and  this  continues  to  give  an  argu- 
mentative rather  than  purely  preceptive  character  to  this  portion  of  the  composition.  We 
thus  jDerceive  a  regular  gradation  in  the  plan  of  the  entire  discussion.  The  writer  now 
takes  up,  first  in  order  (in  this  chapter),  the  more  serious  but  inevitable  troubles  of  life, 
with  a  view  to  alleviate  their  severity  or  at  least  to  teach  how  best  to  prepare  for  them,  en- 
dure them,  and  if  possible  guard  against  them.  He  first  ])oints  out  the  soj^hisms  or  mistakes 
prevalent  concerning  them.  Most  striking  and  important,  of  course,  among  all  unfortunate 
incidents,  indeed  the  great  and  final  catastrophe,  is  death;  and  with  this  he  accordingly  be- 
gins. But  in  order  not  to  introduce  so  melancholy  a  topic  too  abruptly,  he  prefaces  it  with 
a  general  proposition,  to  which  no  one  can  object  as  either  doubtful  or  alarming.  This  is 
the  perfection  of  art  in  the  exordium  of  a  diflicult  disputation,  where  conviction  and  solu- 
tion are  the  eventual  aim.  Good  Is  a -h name  from  [more  than]  '<  ="-|-oil  g-ood; '  ||  The 
value  of  reputation  had  been  suggested  as  a  leading  idea  in  the  preceding  chapter  (espe- 
cially ver.  3,  which  we  have  seen  to  be  the  key  to  the  whole  passage),  and  this  is  now  com- 
pared to  one  of  the  costly  perfumes  (usually  compounded  with  oil  so  as  to  preserve  their 
volatile  essence)  so  common  among  Orientals  as  an  antidote  to  the  odor  of  perspiration. 
These  not  only  diffuse  their  fragrance  widely,  but  they  also  last  beyond  the  festive  or  other 
occasion  on  which  they  were  first  a])plied,  permanently  scenting  the  garments  and  tjje 
apartment  as  well  as  the  person ;  and  thus  become  a  fit  emblem  of  posthumous  fame.  It  is 
this  last  thought  that  links  the  foregoing  to  the  following  paragraph.  and4-tlie  +  day + 
of  the  [one's] "4- death  from  [more  than]  "> '"-i- the -f-"day  + of  his -f- being -f- born.  || 
Here  the  real  theme  of  this  passage  is  broached,  and  it  is  in  terms  precisely  the  converse  of 
the  same  antithesis  with  which  the  parallel  in  iii,  2  is  couched.  The  superiority  of  the  con- 
clusion of  life  over  its  beginning,  as  already  intimated  in  iv,  2,  3;  vi,  3,  5,  consists  not 
merely  in  the  fact  that  the  former  is  the  exit  from  trouble,  while  the  latter  is  the  entrance 
to  it ;  but  more  especially  because  death  closes  the  record  of  each  individual,  and  there  is 
no  further  contingency  iu  his  case.  Life  is  uncertain,  and  therefore  insecure  ;  whereas 
death  is  final  and  decisive.  The  greatest  misery  of  the  present  existence,  to  a  philosophical 
mind  at  least,  is  its  problematical  character,  which  involves  a  continual  sense  of  danger,  an 
apprehension  of  disaster  or  loss  or  disappointment;  Avhereas  at  death  all  this  is  over,  and 
the  destiny  is  fixed  forever.  True,  this  is  but  an  ex-parte  statement ;  but  it  is  one  pecul- 
iarly apt  and  congenial  to  the  writer's  way  of  thinking  and  arguing.  His  point  of  view 
constantly  is  this  subjective,  introspective  and  abstract  one;  and  he  is  therefore  perpetually 
harping  upon  man's  ignorance  of  the  future,  as  his  sorest  trouble  (i,  11;  ii,  16,  19;  iii,  11, 
22;  iv,  16;  vi,  12;  viii,  7,  17;  x,  14;  xi,  2,  6).  The  dead  indeed  know  nothing  concern- 
ing passing  events  (ix,  5,  6),  and  of  course  no  more  than  the  living  concerning  future  ones: 
their  exj^erience  is  not  within  the  purview  of  the  writer  (iii,  22) ;  but  of  this  he  is  sure,  that 
they  are  at  least  free  from  the  anxieties  of  life,  their  very  "ignorance  is  bliss,"  for  at  least 
it  ensures  their  immunity  from  all  concern  or  thought  of  the  future  itself.  A  poor  consola- 
tion, some  modern  wiseacre  may  say;  and  so  in  a  jorofounder  sense  it  really  is:  but  many  a 
man  in  the  deepest  trouble,  like  Job  (vi,  9;  vii,  15,  16),  does  not  so  regard  it;  and  not  only 
can  the  saint  look  forward  with  joy  to  the  prospect  of  his  departure  from  earth  (Phil,  i,  23), 
but  even  the  irreligious  man,  worn  out  with  cliagrin  or  pain  or  exhaustion,  often  resigns 

'  The  alliteration  here  is  almost  like  modern  rhyme,  Towb  shem  mish-shemen  towb. 
'^  The  article  used  as  a  personal  pronoun,  as  often  in  Greek  likewise. 


ECCLESIASTES. 


'11,2 


A..  V.      2  ^•^'^  ^*  better  to  go  to  the  house  of  mourn- 

— '- incr,  than  to  go  to  the  house  of  feasting :  for 

that  U  tlie  end  of  all  "men ;  and  the  living  will  lay 
it  to  his  iiuart. 

3  *Sorrovv  is  better  than  laughter:  for  by  the  sad- 
ness of  the  countenance  the  heart  is  made  better. 

4  The    heart    of   the    wise    is  in   the    house    of 
^mourning;  but  the  heart  of  fools  is  in  the  house 
of  mirth. 

5  i<'It  is  better  to  hear  the  rebuke  of  the  wise, 
than  for  a  man  to  hear  the  song  of  fool.s. 

2  day  of  one's  birth.     It  is  better  to  go  to  _A..  R. 
the  house  of  mourning,  than  to  go  to  the 

house  of  feasting  :  for  that  is  the  end  of  all  men  ; 

3  and  the  living  will  lay  it  to  his  lieart.     Sorrow  is 
better  than  hiUL'hter:    for  by  the  sadness  of  the 

4  countenance  the  heart  is  made  >  glad.     The  heart 
of  the  wise  is  in  the  house  of  mourning  ;  but  the 

5  heart  of  fools  is  in  the  liouse  of  mirth.    It  is  better 
to  hear  the  rebuke  of  the  wise,  tlian  for  a  man  to 

*  Or,  Anger.       t  Prov.  xiii,  18 ;  xv,  31,  32. 

I  Or,  better 

1611.                      amen,     6  mourning:     cit 

British. 

himself  to  the  repose  of  the  grave  Avith  comparative  cheerfulness,  or  at  least  submits  to  it 
Avith  a  degree  of  composure  as  the  inevitable. 

2.  But  whatever  may  1)e  thought  of  the  logic  of  the  preceding  verse,  as  to  the  ex|)eri- 
ence  of  death;  there  can  be  no  doubt  that  to  the  survivor,  if  a  moralist  at  least,  the  spectacle 
of  death  is  in  some  respects  more  piotital>le  than  that  of  life.  Good  is  it  to  +  "Walk 
toward  the +built-fiiiiig  [house]  +  of  mourning-,  from  [more  than]  "'="+ to  +  walk 
toward  tiie  +  built-thlnfr  [house]  +  of  quaffing'-tiiiie  |Ijanquet] ;  ='||  The  duty  of  attend- 
ing a  funeral,  which  is  one  of  the  tirst  acts  of  respect  to  a  friend  or  neighbor  (comp.  vi,  3), 
even  in  preference  to  a  convivial  party,  is  also  not  unmixed  with  a  solemn  ])leasure,  espe- 
cially if  the  departed  has  l)een  a  worthy  person.  But  the  writer  adduces  more  weighty 
considerations,  in  +  which''' "^  [as  much  as]  he  [that]  is  the  +  termination "'•"'  + of 
complete  [all]  (the) -I- mankind,'- ''  ||  All  must  die;  and  he  who  would  have  his  own 
funeral  attended  by  and  by,  should  be  ready  to  attend  that  of  otiicrs.  The  writer,  however, 
proceeds  to  give  a  still  better  reason,  and  +  the  +  alive -t- man  will -j- give  it  toward 
his  +  heart.  ||  The  attendant  is  a])t  to  receive  a  useful  lesson  from  the  impressive  scene; 
namely,  a  reminder  of  his  own  mortality,  and  of  the  need  of  living  accordingly.  How 
strange  is  human  forgetfulness  and  neglect  of  this  most  imjjortant  duty  and  prudential  fore- 
thought in  spite  of  so  many  and  near  warnings! 

3.  Not  only  the  bystanders  are  likely  to  be  improved  by  the  occasion,  but  the  relatives, 
who  are  the  most  deeply  afflicted,  are  especially  susceptible  of  religious  profit  thereby. 
Good  is  vexation  from  [more  than]  "•  ^''  -slaughter ;  ||  This,  with  tlie  preceding  and  the 
following  paradoxes,  cnrrespouds  to  the  two  antitheses  of  iii,  4:  grief  is  in  certain  results 
preferable  to  joy.  So  Providence  seems  also  to  estimate  them,  for  life  is  more  full  of  the 
former  than  of  the  latter.  But  this  was  not  the  original  design  of  the  Creator;  sin  has 
caused  sorrow  not  only  as  a  natural  and  moral  penalty,  but  likewise  made  it  useful  even  to 
the  saint  as  a  moral  discipline,  because  in'' ^^ -I- the  +  being-bad^ -t- of  the  +  face  will-f 
be-gfood  the -h heart.  II  A  sort  of  proverbial  play  upon  words,  as  much  as  to  say,  ''Wry 
features  make  a  smooth  temper."  Tears  both  relieve  and  improve  the  feelings,  and  so  may 
be  called  beautiful.      Tlie  converse  is  found  in  Prov.  xv,  13,  15;  xvii,  2^. 

4.  The  wi-iter  now  gradually  turns  the  subject  into  a  slightly  different  direction,  namely, 
a  habitual  advantage,  as  a  matter  of  deliberate  choice;  instead  of  a  casual  one,  forced  upon 
us  by  circumstances.  Tlie  4-  heart  +  of  wise  +  meii  is  in -|-  the  +built-thiiig  [house]-!- of 
mourning",  ||  This  is  a  variation  of  ver.  2,  as  an  indication  of  character,  and  not  merely 
a  conventionality;  for  "wise"  lakes  the  place  of  "good,"  altliough  both  involve  moral  ex- 
l)edieucy.  and'' '"-I- tlie  +  heart  +  of  presumptuous  [silly] -fmeu  in-f  tue  +  built-thing 
[house] -|-of  g-ladness.  ||  This  is  the  natiual  preference,  but  a  mistaken  one,  for  the  rea- 
sons given  in  the  tw^o  verses  preceding  and  the  two  following,  of  wiiicli  it  is  tin;  parallel. 
The  folly  of  dissipation,  which  is  here  denoted  by  "banquet"  and  "gladness,"  is  too  evi- 
dent in  its  consequences  to  need  enlargement  in  the  te.\t  or  the  comment.  The  Avriter, 
however,  Jiad  personal  experience  of  the  matter  (ii,  1-3). 

5.  The  mention  of  his  favorite  topic  wisdom  leads  the  author  to  eulogize  its  excellence 
still  further.  Good  is  It  to  +  hear  the  +  rebuke  +  of  a -I- wise -l- man,  II  Such  counsel  is 
generally  given  privately  (ix,  17),  and  altliough  not  pleasant  in  itself — which  is  the  bond 
of  connection  with  the  preceding  paradoxes — is  nevertheless  profitable  in  the  end,  provided 
it  is  "heard,"  i.  e.,  listened  to  with  ])atience  and  docility  (Prov.  xxvii,  6,  9).  In  this  way 
the  remark  is  applicable  to  the  divine  castigation  (Dent,  viii,  5;  Job  v,  7;  Psa.  xciv,  12; 
Prov.  xiii,  24;  Heb.  xii,  (i-ll;  Rev.  iii,  19).  from  [more  than]  "•=" -fa  +  person '- ""  hear- 
ing'' the -I- song -f  of  presumptuous  [silly] -l- men.  ||  Preferable  to  the  volujituous  and 
giddy  merriment  of  unthinking  adulation.  Com]),  v,  1  [iv,  17],  where  boisterous  vocifera- 
tion is  declared  to  be  meaningless  (x,  12-14). 


^  iitish/ch,  lit.  a  (ly'titk'nifi  l)out;  but  applied  to 
feasting  and  revelry  in  general. 

•*  ro"',  infill,  constr.  of  rd'a\  strictly,  to  mnr  ;  re- 
ferring to  the  distortion  of   the  countenance  bv 


weeping,  ))y    the    sobs    and  other   demonstrations 
usually  accompauying  it. 

•''  Tiie  construction  is  ad  scnswn  and  equivalent 
to  "  than  when  a  man  hears." 


VII,  6 


ECCLESIASTES. 


89 


J^^  "V.       6  For  as  the  *crackling  of  thorns  under  a 

— ' pot,  so  is  the  laughter  of  the  fool:  tiiis  also 

is  vanity. 

7  11  Surely  oppression  maketh  a  wise  man  «  mad  ; 
•fand  a  gift  destroyeth  the  heart. 

8  Better  is  the  end  of  a  thing  than  the  beginning 
thereof:  and  the  patient  in  spirit  is  better  than  the 
proud  in  spirit. 

9  tBe  not  hasty  in  thy  spirit  to  be  angry  :  for  anger 
resteth  in  the  bosom  of  fools. 

10  Say  not  thou,  What  is  the  caM««  that  the  former 
days  were  better  than  these?  for  thou  dost  not  en- 
quire §wisely  concerning  this. 


«  Heb.   sound.       tDeut.  xvi,  19. 
?  Heb.  out  of  wisdom. 


t  Prov.  xiv,  17  ;   xvi,  32. 


6  hear  the  song  of  fools.  For  as  the  crack-  J^^  J^^ 
lingofthorns  under  a  pot,  .so  is  the  laugh-  — ' 

7  ter  of  the  fool :  this  also  is  vanity.  '  Surely  ex- 
tortion maketh  a  wise  man  foolish ;   and  a  gift 

8  destroyeth  the  understanding.  Better  is  the  end 
of  a  thing  than  the  beginning  thereof:  and  the 
patient  in  spirit  is  better  than  the  proud  in  spirit. 

9  Be  not  hasty  in  thy  spirit  to  be  *  angry  :  for  ^  anger 
10  resteth  in  the  bosom  of  fools.    Say  not  thou,  What 

is  the  cause  that   the   former  days  were    better 
than   these?   for  thou  dost  not  inquire  ^ wisely 

I  Or,  For       2  Or,  vexed       3  Or,  vexation       4  Heb.  out  of 


6.  Because  as -l- the -H voice -f- of  the -F thorns"  under  the-Fpot,"  ||  The  inanity 
of  riotous  mirth,  such  as  boon  companionship  engenders,  is  compared  to  the  flasli  of  brush- 
wood or  faggots  (or  any  other  dry  vegetation,  such  as  the  many  thorny  weeds  of  Palestine 
furnish),  which  burns  up  (juickly  with  a  loud  noise,  and  is  as  speedily  exhausted,  fixedly 
[so]  is  the -t- laughter -1- of  the  +  silly -l- man  :  i  Giggling  is  the  mark  of  a  simpleton  ;  and 
idiots  and  maniacs  are  often  characterized  by  it.  Comp.  remarks  on  ii,  2.  also  yon  is 
a  +  breath.''  ■*  ||     The  key-note  is  once  more  struck  at  the  close  of  the  strain. 

7.  Accordingly  a  transition  takes  place  here  both  in  the  style  and  in  the  subject;  a  more 
serious  vein  prevailing,  and  a  deeper  view  of  life's  miscliances  being  taken.  Still  the  thought 
of  ?riSY7'7«i  remains  predominant.  Because  (the) '' "-[-oppression,  it'-"^  will -I- make 
-l-to  +  boast  [craze]  a-j-wise  +  maii;  ||  The  most  provoking  and  even  maddening  experi- 
ence of  society  is  again  adverted  to  (see  iv,  1)  as  an  extreme  test  of  equanimity.  It  is  intro- 
duced by  the  illative  particle  as  being  a  most  striking  illustration  of  the  danger  to  which 
even  the  best-regulated  and  ])hilosophical  are  lialjle — one  of  the  commonest  forms  of  trouble 
(especially  in  the  autocratic  East),  and -f- -will -f- cause -t- to -I- lose  [destroy]  (to-wit)''"' 
the -I- heart  a-f-gift.  |I  This  seems  to  refer  to  l^-ibery,  a  very  frequent  vice  in  the  venal 
courts  of  the  East  (1  Sam.  viii,  3;  Psa.  xxvi,  10;  Amos  v,  12;  Luke  xviii,  G).  The  pang 
of  injustice  is  heightened  by  the  unblushing  corruption  of  the  judge,  who  openly  decides 
in  favor  of  the  highest  bidder. 

8.  The  sage  counsel  of  self-restraint  is  enforced  by  a  semi-adagial  maxim.  Good  is  the 
-l-after-p:n-t-f  of  a-l-speech,''-'  from  [more  than]"- ^"-t- its -f  former-part ;  ||  The  out- 
come is  more  important  than  the  outset;  comp.  ver.  1.  There  is  also  a  hint  that  the  aspect 
of  the  suit,  however  unfavorable  at  first,  may  nevertheless,  by  some  counter-device,  turn  out 
successfully  at  last.  A  judge  Avho  can  be  influenced  by  such  low  motives  is  weak  enough 
to  be  affected  by  others  whicli  the  opposite  party  may  employ.  The  writer  does  not  di- 
rectly say  what  means  should  be  employed ;  certainly  he  does  not  advise  a  higher  bribe,  for 
tliat  would  be  wrong  and  probably  also  beyond  the  power  of  his  client;  but  he  suggests  a 
very  ingenious  method,  which  is  dignified,  innocent,  safe  and  likely  (if  anything  can)  to 
succeed;  or  at  all  events  it  is  making  the  best  possible  out  of  the  case,  good  is  length -f- 
of  "wind  [spirit],  from  [more  than] ''•="-(- loftiness -f  of  wind  [spirit].  ||  Another  play 
upon  words,  by  Avhicli  the  two  dimensions  are  compared;  as  if  it  were  said,  "A  long- 
tempered  man  is  better  than  a  high-tempered  one."  In  other  words  j^atience  is  a  greater 
virtue,  and  more  likely  to  prevail,  than  testiness. 

9.  Accordingly  the  advice  is  next  given  in  direct  and  literal  terms.  Nay'- '  should- 
est  +  thou  -t-  make  -f  iu-trepidation ''  -  [hurry]  in -F thy 4- wind  [spirit]  to -f  vex ;  Ij 
Be  not  quickly  irritated;  keep  cool,  because  vexation,  in-fthe-f  bosom-h  of  silly + 
men  it''  ''^ -f  wiU-frest.  II  Pettishuess  is  a  sign  of  a  feeble  mind,  because  it  shows  a  lack  of 
self-control.  It  is  also  sure  to  weaken  the  cause  of  its  subject,  both  by  betraying  his  Avant 
of  self-possession,  and  as  likely  to  injure  his  case  by  rash  and  disloyal  recrimination. 

10.  From  this  instance  of  prevalent  immorality,  even  in  the  highest  public  places,  the 
writer  naturally  passes  to  reflect  upon  the  state  of  civil  morals  in  general,  and  to  compare  it 
with  the  past;  and  he  interposes  another  caution  against  a  fault  equally  common  with  the 
foregoing,  and  very  likely  to  be  associated  with  it.  From  complaining  of  a  particular  judi- 
cial decision,  the  subject  is  prone  to  pass  a  sweeping  condemnation  or  at  least  criticism  upon 
the  entire  community  of  which  the  magistrate  or  sovereign  is  the  most  notable  ex])oneut. 
Nay'-'  shouldest-i-thou-i-say,  " For  +  what  [why]  has-l-it  +  been-extant  which 
[that]  -1- the  +  days  the  -l- former -t- ones,  they  '■ " -h  have  -f  been -extant  good  from  [more 
than] "'="-f these?"  ||  The  party  does  not  explicitly  assert  the  fact,  but  rather  raises  the 
question  of  its  cause;  or  ijerhaps  does  both  in  the  same  breath.     The  tendency  to  eulogize 


*  An  alliteration,  rti/r  in  both  cases,  apparently  alike  from  fuwr,  to  turn,  each  being 
in  a  reflex  or  hook,  the  other  iu  a  circle  or  hollowed  vessel. 
9 


be7i(,  the  one 


90 


EOCLESIASTES. 


VII,  11 


£^^  "V".      11  ^  Wisdom  *is  good  with  an  inherit- 

— '- '-  ance :   and  by  it  there  is  protit  to  them  that 

see  the  sun. 

12  For  wisdom  is  a  +defence,  and  money  is  a  de- 
fence :  but  tlie  excellency  of  knowledge  /«,  « that 
wisdom  giveth  life  to  them  that  have  it. 

13  ''Consider  the  work  of  God:  for  cjvvho  can 
make  "that  straight,  which  he  hath  made  crooked? 


*Or,  as  good  as  an  inheritance,  yea,  better  too. 
shadmc.       J  ch.  i,  15. 


tHeb. 


I  that       b  {Consider 


11  concerning  this.  Wisdom  '  is  as  good  _^_  J^^ 
as  an  inheritance:  yea,  more  excellent 

12  is  it  for  them  that  see  the  suu.  For  wisdom  is  a 
defence,  even  as  money  is  a  defence :  but  the 
excellency   of  knowledge    is,  that   wisdom    pre- 

13  serveth  the  life  of  him  that  hath  it.  Consider 
the  work  of  God :  for  who  can  make  that  straight, 


and  profitable 


British. 


the  forefathers  of  a  nation,  at  the  expense  of  modern  times,  is  proverbial ;  and  in  the  case 
supposed  there  is  a  strong  inducement  to  do  so,  for  the  purpose  of  setting  present  wrong- 
doing in  a  more  odious  light.  This  practice,  however,  the  writer  rebukes,  because  not 
from  +  ■wisdom  hast  +  thou  +  asked  ascent-wise  [upon]  this.  ||  He  pronounces  it  an 
unwise  thing.  As  he  does  not  specifically  point  out  its  folly,  or  give  his  reasons  for  sucli  a 
judgment,  we  are  at  liberty  to  supply  them,  in  order  to  justify  his  sentence.  In  the  first 
place,  then,  the  critic's  query  or  assertion  is  probably  not  correct.  He  has  hastily  drawn  it 
from  a  special  instance,  and  that  under  the  influence  of  jjassion.  He  is  neither  in  a  magis- 
terial position  nor  in  a  judicial  frame  of  mind.  The  remark  is  so  common  that  he  may  have 
merely  adopted  and  echoed  it  as  a  fashionable  and  trite  observation.  The  world  on  the 
whole  is  gradually  and  even  steadily  growing  better  rather  than  worse.  If  we  had  lived  in 
the  days  of  our  ancestors,  we  would  have  discovered  faults  which  time  has  softened,  and  the 
respect  for  the  memory  of  the  dead  has  concealed.  In  fact  the  more  closely  we  scrutinize 
their  history,  Ave  do  see  the  most  palpable  errors  and  the  most  glaring  immoralities  freely 
practiced  by  them,  which  modern  society  would  not  tolerate.  In  the  second  place,  suppos- 
ing the  criticism  to  be  true,  there  is  no  use  in  prating  about  it,  especially  in  a  carping  and 
captious  spirit.  Moaning  over  the  degeneracy  of  the  age  will  not  cure  it,  and  harping  u])ou 
it  soon  grows  into  an  odious  and  hurtful  habit.  It  actually  discourages  reform,  and  leads 
to  misanthropy  and  jDessimism.  Nor  is  there  any  advantage  in  inquiring  into  its  causes,  at 
least  not  in  this  peevish  and  desultory  and  unphilosophic  way.  The  reasons  for  the  na- 
tional and  public  changes  are  usually  many  and  recondite;  no  historians  or  savans  or  ex- 
perts agree  concerning  them,  although  everybody  is  ready  to  discuss  and  expound  them, 
each  after  his  own  fashion.  It  would  take  too  long  to  solve  the  problem ;  and  if  a  solution 
were  reached,  it  would  be  scarcely  possible  to  publish  it  Avidely  or  induce  tlie  community 
either  to  accept  or  act  upon  it.  Reforms  have  indeed  been  brought  about  by  earnest  and 
thoughtful  men,  but  it  has  only  been  by  a  cheerful,  hopeful,  self-sacrificing  devotion  to  the 
interests  of  their  fellows;  not  by  .sitting  down  and  complaining  of  their  own  troubles,  ill- 
treatment  and  misery. 

11.  The  writer  now  branches  out  on  the  subject  of  wisdom  in  other  relations,  especially 
those  bearing  more  directly  upon  the  main  problem  of  the  treatise,  namely,  the  riglit  view 
and  management  of  the  facts  of  human  experience.  Good  is  wisdom  conjoin tly-nith 
[equally  with]'-"  a  +  streaming"  [heritage],' II  Learning  is  the  best  patrimony;  knowl- 
edge is  not  only  power,  but  it  is  also  wealth.  This  import  of  the  somewhat  proverbial  and 
therefore  ambiguous  expression  is  required  by  its  parallel  in  the  next  one,  as  well  as  in  the 
following  verse,  and  +  exceeding-  [advantageous]  to  +  tlie  +  seers  +  of  the  +  sun.  || 
Profitable  (more  than  its  opposite)  to  all  men  on  earth,  especially  as  an  illuminator  or  guide; 
hence  the  allusion  to  their  vision.      Comp.  ii,  13,  14. 

12.  Because  to  +  be  in  +  the -I- shade  4- of  (the) '"4- "wisdom,  is  to  +  be  in -f  the  4- 
shade  +  of  (the)'''''+  silver;  1|  This,  as  the  introductory  particle  shows,  is  explanatory 
and  illustrative  of  the  preceding  verse :  intelligence  is  as  great  a  protective  and  comfort  (of 
which  a  roof  or  shadow  is  symbolical  in  the  sultry  Orient)  as  money.  Comp.  ix,  15.  and 
+  the-|-exceedence  [advantage] '■"  + of  knowledg-e  is,  that^  (the)'' ^''  + wisdom  ^"111  + 
make  +  to  +  live  its  +  masters.  ||  Discretion  is  preservative  of  life  as  well  as  of  comfort. 
Comp.  ix,  18. 

13.  From  this  semi-digression  in  eulogy  of  wisdom,  the  writer  returns  to  his  main  to])ic, 
the  philosophical  resignation  to  the  limited  (and  therefore  more  or  less  calamitcnis)  con- 
dition of  common-place  life.  See -t- thou  (to-wit)''"  the 4- deed  +  of  (the) -I- God;"-"  || 
Man's  essential  condition  on  earth  is  the  result  of  providential  arrangement,  and  this  is  a 
cardinal  fact  to  be  largely  and  always  taken  into  the  account  in  the  conce])tions  and  con- 
duct of  each  individual,      because"'  who  will  4- be-able  to  +  straighten'-"  (to- 


'  nachald/i,  fem.  of  nachaJ,  a  current  (see  note  ■>  -^). 
Gesenius  traces  the  connection  from  the  radical 
meaning  of  druwinq,  through  that  (on  the  one 
hand)  of  floiving,  and  (on  the  other)  of  receiving. 
Fiirst  (as  usual  with  him)  unnecessarily  makes  two 
(or  more)  independent  roots. 


®  Or  perha[)S,  as  the  Ileb.  accentuation  (the  strong 
zakeph  on  "  knowledge ")  seems  to  indicate,  we 
siiould  rather  translate,  "(an)  advantage  (is)  knowl- 
edge, (for)." 

**'  The  illative  particle  here,  as  often  elsewhere, 
takes  on  an  illustrative  character  =  that. 


VII,  14 


ECCLESIASTES. 


91 


J^^  "V.       14  In  the  day  of  prosperity  be  joyful,  but 

— '- '-  in  the  day  of  adversity  consider:  God  also 

hath  *set  the  one  over  against  the  other,  to  the  end 
that  man  should  find  notliing  after  him. 

15  All  "-things  have  I  se6n  in  the  days  of  my  van- 
ity :  there  is  a. just  ^mau  that  perisheth  in  liis  right- 
eousness, and  there  is  a  wicked  *  man  that  prolongeth 
his  life  in  his  wickedness. 

16  Be  not  righteous  over  "much;   neither  make 
•^thyself  over  wise:    wliy  shouldest  thou  fdestroy 
<*  thyself? 

14  which  he  hath  made  crooked  i     In  the  _A..  Ri, 

day  of  prosperity  be  joyful,  and  in  the  — ^ '- 

day  of  adversity  consider :  God  hath  even  made 
the  one  side  by  side  with  the  other,  to  the  end 
that  man  should  not  find  out  any  thing  that  shall 
be  after  him. 

15  All  this  have  I  seen  in  '  my  days  of  vanity  : 
there  is  a  righteous  man  that   perisheth   in  his 
righteousness,  and  there  is  a  wicked  man  that  pro- 

16  longetli  his  life  in  his  evil-doing.     Be  not  right- 
eous overmuch  ;  neither  make  thyself  over  wise : 

*  Heb.  made.       +  Heb.  be  desolate  f 

1611.          o  things       6  man       cmuch,        rf  thy  self 

» the  days  of  my  vanity :                    British. 

■wit)''^'  that  ■which  he  4- has -(- bent -hit?"'"  II  Man  cannot  reverse  the  divine  decree, 
which  lias  doomed  him  to  a  lite  of  disappointment  (Gen.  iii,  17-19).  Comp.  i,  15.  It  must 
therefore  be  submitted  to  with  as  good  g'race  as  possible. 

14.  In -1- the -I- day -h  of  goodness''-"'  be-f-thou-extant  in  +  g-ood,  ||  Bright  days 
nevertheless  Avill  occur,  and  it  is  wise  to  enjoy  them  while  they  last.  Comp.  xi,  9.  and-1- 
in -I- the  4- day -t- of  badness'''-'  see  +  thou;  ||  Reflection  is  needed  in  adversity  in  order 
to  reconcile  its  subject  to  the  divine  dispensation,  also  (to-wit) '•  ■"  yon  to -|- the  4- con- 
junctiveness-1- of '• '"  yon  [that] '"' ■"'  has -f  done  (then-God,''''"  |l  The  Almighty 
has  placed  them  in  connection  as  an  offset  to  each  other.  Comp.  iii,  4.  They  should  ac- 
cordingly be  balanced  in  one's  estimation  of  his  earthly  condition,  ascent-wise  [upon] 
the-l-speech'''-'-f  of  that  which '""'"--h  not  mig-ht  +  find'  (the)+mankind '"  in''"-t- 
his'" -I- afters  "whatever.!  God  intends  to  hide  from  his  creature  the  solution  of  the 
enigma  o.f  life,  and  especially  the  mystery  of  the  future.  Comp.  iii,  11.  This  ignorance  is 
necessary  for  the  proper  exercise  of  faith  in  a  state  of  probation  (2  Cor.  v,  7). 

15.  One  of  the  most  trying  of  these  problems,  because  seeming  so  incompatible  with 
both  the  justice  and  the  goodness  of  God,  is  the  apparent  inecpiality  in  the  awards  of  Prov- 
idence on  earth.  (To-wit>  ''^'  the  +  complete  [whole]  have -1- 1 -f  seen  in -i- the  +  days 
-1-of  my  4- breath  :  '•  ■*  ||  Short  as  life  is,  it  is  quite  sufficieut  for  any  observant  to  witness 
examples  of  tlic  fact  about  to  be  adduced  as  a  specimen  of  human  experience  (the  usual  ap- 
plication of  "the  w4iole"  in  this  treatise),  there  +  exists''  ^^  a+just  +  man  losing -h himself 
in -I- his -1- justice,"  ||  This  is  the  standing  enigma  of  Scripture  as  well  as  of  history.  The 
Old-Testament  saints  were  especially  puzzled  with  it  (as  Job,  David  and  others,  very  often), 
from  their  lack  of  knowledge  concerning  the  futiu'e  life,  which  alone  is  a  balance,  because 
a  sequel,  to  this;  but  even  Christians,  with  their  superior  light,  are  very  often  stuml>led  at 
the  sufferings  of  the  pious,  and  +  there  +  exists ''  ^^  a  -|-  wicked  +  man  lengthening  his  + 
days'"  in -I- his -I- "wickedness.  |!  This  is,  if  possil)le,  a  still  more  aggravating  sight,  although 
simply  the  converse  of  the  other;  for  men  can  endure  misery  with  comparative  ease,  wdien 
they  see  others  in  the  same  condition,  and  perhaps  even  more  miserable.  Yet  if  pain  and 
misfortune  are  the  common  heritage  of  mortals,  and  this  largely  without  regard  to  moral 
desert,  why  should  not  longevity,  like  all  other  forms  of  temjioral  prosperity,  be  equally 
the  lot,  however  occasional,  on  the  same  plan  ?  In  partial  solution  of  this  difficulty  a  the- 
odicy is  supplied  by  the  "Vi'riter  himself  in  two  considerations :  first,  that  mere  length  of  life, 
without  moral  character,  is  scarcely  a  blessing  (vi,  3-6),  nor  is  wealth  any  more  so  (iv,  4, 
6,  8) ;  and  secondly,  the  good  will  ultimately  reap  the  benefit  of  the  sinner's  accumulations 
(ii,  26).  It  was  such  reflections  as  these  that  calmed  the  Psalmist's  spirit,  when  tempted  to 
doubt  the  divine  covenant  with  Israel  (Psa.  Ixxiii).  The  full  Scrijitural  as  well  as  philo- 
sophical explanation  is,  first,  that  those  who  obey  the  natural  laws  of  God  will  measurably 
escape  the  penalties  of  nature,  while  those  who  disregard  his  religious  laws  will  inevitably 
undergo  the  moral  penalties,  which,  however,  are  chiefly  hereafter  ;  and,  secondly,  the 
spiritual  benefits  of  discipline  to  the  children  of  God  here,  as  a  preparation  for  their  final 
destiny. 

16.  The  writer  takes  this  apt  occasion  to  warn  his  readers  against  unwarranted  inferences 
which  they  might  draw  from  this  seeming  immunity  from  the  consequences  of  a  disregard 
of  moral  law.  Nay'"'  shouldest  +  thou -{- he-just  abundantly,'- ^*  I  Tliis  is  ad- 
dressed to  the  moralist  who  prides  himself  with  fancied  secuiitv  uj)on  his  virtue,  as  if  this 
would  shield  him  from  all  penalty.  There  are  limits  to  tliis  law  of  exemption,  which  should 
teach  him  caution,  and  there  are  other  considerations  (presently  to  be  adduced)  which 
should  even  excite  his  alarm.  It  also  applies  with  peculiar  force  to  the  sanctimonious  wor- 
shipper, who  thinks  by  outward  devotion  to  make  amends  for  his  lack  of  .sincere  regard  for 
God.     It  even  includes  the  real  saint,  who  is  ajit  to  think  that  by  redoubling  his  spiritual 


^  "  Find,"  here  evidently  means  "  find  (out),"  /.  e., 
discover. 

'"  That  is,  man,  and  not  God,  who  has  no 
sequel. 


"  Concrete  for  abstract;  comp.  ''^''. 

'^'  The  full  phrase  occurs  in  Deut.  iv,  26  ;  Isa.  liii, 
10 ;  etc. ;  but  the  abbreviation  only  in  Solomon's 
writings  (comp.  Prov.  xxviii,  2). 


92 


ECCLESIASTES. 


VII,  i: 


^  "y^      17  Be  not  "over  much  wicked,  neither  be 

— thou  foolish :  why  shouldest  thou  die  *be- 

fore  thy  time  ? 

18  * /<  is  good  that  thou  shouldest  take  hold  of 
«this ;  '^  yea,  also  from  this  [that]  withdraw  not  thine 
[thy]  hand :  for  he  that  feareth  «  God  shall  come  fortli 
of  them  all. 

19  t Wisdom  strengtheneth  the  /wise  more  than 
ten  miirhty  9  men  which  [wiio]  are  in  the  city. 

20  JFor  there  i.s  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinneth  not  [may  not  sinj. 

17  why  shouldest  thou  destroy  tliyself?    Be  J^^  JJ,, 
not  overmuch  wicked,  neither  be  thou 
foolish :  why  shouldest  thou  die  before  thy  time  1 

18  It  is  good  that  thou  shouldest  take  hold  of  this  ; 
yea,  also  from  that  withdraw  not  °  thy  hand :  for 
he  that  feareth  God  shall  come  forth  of  them  all. 

19  "Wisdom  is  a  strength  to  the  wise  man  more 

20  than  ten  rulers  ''  who  are  in  a  city.     '  Surely  there 
is  not  a  righteous  man  upon  earth,  that  doeth 

•  Heb.  >tot  in  thy  time  f        t  Prov.  xxi,  22  ;  xxiv,  5  ;  ch.  ix,  16. 
J  1  Kings  viii,  46 ;  Prov.  xx,  9  ;  1  John  i,  8. 

I  Or,  For 

1611.    a  overmuch     6  It     cthls,     rf  yea  also     f  God,    /wise, 
gnien 

a  thine       b  which                        British. 

fervor  aud  exercises  he  can  purchase  indemnity  for  transgressing  the  rules  of  common  pru- 
dence in  secular  affairs.  All  these  are  forms  of  self-righteousness,  insidious  but  dangerous. 
and  +  nay '  ■ '  shouldest  +  thou  +  make  +  thyself  +  wise  exceeding- ; ' ' ' "  ||  Not  only 
is  hypocrisy  a  fallacious  refuge,  but  even  philosojjhy  cannot  be  dejiended  upon  to  screen 
man  from  trouble ;  for  the  shrewdest  often  fall  into  ruinous  mistakes  and  miscalculations, 
owing  to  the  uncertainty  of  the  future.  Comp.  ii,  15,  21 ;  ix,  11,  12.  for  +  what  should- 
est +  thou  +  desolate  +  thyself  ?  ""II  Not  only  will  these  methods  fail  in  securing  their 
end,  but  they  will  positively  defeat  it,  if  exclusively  and  overweeningly  depended  upon. 
The  pietist  injures  himself  and  dishonors  God  by  his  morbid  religiousness,  aud  the  con- 
ceited savan  despises  or  neglects  common  sense,  aud  incurs  odium  and  error.  Neither  of 
them  escapes  the  infirmities  or  casualties  or  griefs  of  humanity  inward  or  outward,  but 
rather  invites  and  intensifies  them.  The  history  of  the  Church  as  well  as  of  the  woi-ld  of 
science  has  abounded  with  such  blunderers,  and  the  record  of  their  disasters  remains  as  a 
solemn  lesson,  which  men,  alas !  are  nevertheless  slow  in  leai'ning.  Every  age  has  had  its 
fanatics  and  its  wiseacres,  who  are  the  counterfeits  of  saints  and  sages. 

17.  Nay'' '  shouldest -l- thou -fbe-wicked  abundantly,'-  "  ||  Per  contra,  a  homily 
is  equally  addressed  to  the  profligate,  who  encourages  himself  in  his  sins  by  his  present  im- 
punity and  even  successful  wrong-doing.  Comp.  viii,  11.  and -I- nay'-'  shouldest-1- 
thou -I- be-extant  foolish  ; ''^  jj  Concluding  that,  since  his  utmost  care  and  skill  can- 
not always  ward  off  danger  and  error,  he  will  not  even  try  to  avoid  them,  for -1- what 
shouldest  4- thou -f- die  in -l- not  thy -l- coursing  [season]  ?  ||  This  is  sure  to  be  fatal. 
Comp.  iv,  .5.  Because  piety  aud  sagacity  are  not  always  available  or  for  every  purpose,  it 
is  a  suicidal  mistake  to  infer  that  they  are  good  for  nothing.  He  who  discards  the  latter  is 
on  the  sure  road  to  premature  death,  and  he  Avho  neglects  the  former  is  on  the  certain  way 
to  eternal  death. 

18.  Both  the  above  views  are  erroneous ;  avoid  either  extreme.  Good  is  -I-  it  which 
[tliat]'^'"  thou -h  shouldest -I- seize  on''*'-fyon  [this],  and  4- also  from -f  yon 
jthat]'"'^"  nay'' '  shouldest -I- thou -1- cause -t- to -I- rest  thy -f  hand;  ||  Each  warning 
is  to  be  heeded,  so  as  to  pursue  the  safe  middle  coiu-se.  because  a -}- fearing -I- one  4- of 
God  will -f  issue '■ '^  from  (to-wit)''""  complete  [allj-i-of-Fthem,  ||  True  conscien- 
tiousness is  the  only  palladium  of  safety  from  either  peril;  and  the  sole  correct  standard 
of  duty  is  the  will  of  God  as  made  known  in  his  providence  and  word.  In  this  treatise 
these  two  indications  are  pre-eminently  harmonized. 

19.  Despite  every  seeming  incongruity,  and  indeed  because  of  it,  the  writer  lets  slip 
no  oi)portunity  of  descanting  upon  the  inherent  efficacy  of  a  well-stored  and  well-trained 
judgment,  however  it  may  fail  to  meet  some  emergencies  or  the  final  catastrophe  of  ter- 
restrial existence.  This  is  in  entire  keeping  with  tlie  conclusion  last  arrived  at.  (The)  '•  *^ 
+  wisdom,  if' "'-I- will  +  be-strong-  to-f  the-f-wise-f-man,  ||  "Brains  are  weightier 
than  brawn,"  as  the  writer  in  sulxstance  has  repeatedly  said  (ii,  13;  iv,  13;  vii,  12,  13  [13, 
14]).  from  [more  than]",  ^''-ften  rulers''  which  [who]  have-f-been-extant  in -f- the 
-}-city.  II     A  case  in  point  is  presently  addticed  by  the  writer  himself  (ix,  13-15). 

20.  Nevertheless  even  the  wisest  and  best  of  men  have  their  imperfections;  but  this 
should  not  lead  us  to  disparage  their  real  excellence.  Because'^  a-Fman  there -I- is  noth- 
ing-I- of  a -f  just -1- one  on ■'•"'-i- the -1- earth,  who  may"-i-do  good  and-l-not  may" 
-l-sin.  II  This  oljviously  expresses  mei-ely  the  peccability  of  even  the  most  virtuous  in  this 
state  of  probation,  as  a  natural  attribute  of  fallen  nature,' and  as  a  matter  of  frequent  occur- 


""  tishshowmem,  Hithpael  contracted  for  tifk- 
showniem. 

'-  No  comparative  or  superlative  is  added  here, 
because  any  degree  of  folly  is  of  course  to  be  depre- 
cated. 

'^  Here  evidently  officers  with  their  military  force. 


'•*  This  illative  (somewhat  like  the  Greek  cikla  yap) 
occasionally  denotes  an  inference  j(«'>-  contra.  Comp. 
note  ">'2-*. 

'^  The  Fut.  of  probability,  but  not  of  cer- 
tainty or  of  absolute  habit.     Comp.  notes  '''^  and 


VII,  21 


ECCLESIASTES. 


93 


_^   "V.       21  Also  *take  no  heed  unto  all  words  that 

— '- are  spoken  ;  lest  thou  hear  thy  servant  curse 

« thee  : 

22  For   ^oftenthnes   also  thine   [thy]    own   heart 
cknoweth  tliat  thou  "^  thyself  likewise  hast  cursed 
others. 

23  T  All  this  have  I  proved  by  wisdom  :  I  said,  I 
■will  be  "  wise ;  but  it  was  far  from  me. 

21  good,  and  sinneth  not.     Also  >  take  not  J^^  J^^ 
heed  unto  all  words  that  are  spoken ; 

22  lest  thou  hear  thy  servant  curse  thee  :  for  often- 
times also  thine  own  heart  knoweth  tliat  thou 
thyi^elf  likewise  hast  cursed  others. 

23  All  this  have  I  ^  proved  in  wisdom  :   I  said, 
I    will    be    wise;     but    it    was    far    from    me. 

*  Heb.  give  not  thine  heart. 

1  Heb.  give  not  « thy  heart.       2  Or,  tried  by 

1611.      a  thee.          6  often  times          cknoweth,         d  thy  self 
e  wise, 

« thine                                   British. 

rence;  and  does  exclude  the  fact  of  a  mature  and  reasonably  stable  moral  character,  but 
does  deny  the  figment  of  "perfectionism"  or  tlie  attainment  by  mere  mortals  of  absolute 
freedom  from  danger  of  falling  into  sin  during  the  present  life  (see  also  1  Cor.  i.x,  27; 
X,  12).  None  but  tlie  Lord  Jesus  ever  dared  successfully  to  claim  a  perfectly  irreproacli- 
able  record  (.John  viii,  40)  or  full  security  from  temptation  (Jolm  xiv,  30).  The  doctrine 
of  human  frailty  is  not  a  mere  dogma,  but  a  matter  of  daily  observation  and  consciousness. 
It  is  eminently  appropriate  here  as  an  offset  to  the  excessive  dependence  liable  to  be  placed 
upon  one's  own  or  others'  resources  (ver.  19,  23;  comp.  viii,  1,  7),  whether  intellectual  or 
spiritual;  and  this  caution,  as  we  have  seen,  is  constantly  instilled  by  the  writer  of  this 
book. 

21.  As  an  illustration  of  liuman  self-conceit,  which  is  so  apt  to  be  blind  to  its  own 
faults,  tlie  author  here  very  pungently  cites  the  frequent  vice  of  gossip  or  tattling,  to  which 
the  egotistic  are  prone;  but  which  is  a  double-edged  weapon.  He  who  tlius  fishes  for  a 
compliment,  may  catch  a  censure  instead.  Also  to  +  complete  !"all|  the  +  speeches 
■which  men  +  may  +  speak,  nay'-'  shouldest  +  thou  +  g-ive'' ^"  thy  +  heart  ;'■  ^- il 
The  transition  to  this  caution  is  an  easy  one,  as  the  introductory  j^article  implies;  for  it 
bears  upon  tlie  preceding  topic  of  human  faultiness,  which  is  sometimes  disclosed  in  a 
most  unexpected  manner.  Men  occasionally  get  an  unlooked-for  opportunity  of  ''seeing 
themselves  as  others  see  them,"  and  the  view  is  likely  to  be  a  mortifying  one.  Those  who 
overhear  are  proverbially  said  to  hear  no  good  of  themselves.  This  is  the  ultimate  ])oiut 
of  the  verse  ;  but  the  present  clause  in  itself  merely  refers  to  the  idle  and  improtitable 
curiosity  which  makes  the  vain  person  eager  to  listen  to  public  rumor,  and  especially  in  a 
clandestine  manner,  hoping  to  be  gratified  by  fame.  While  a  good  reputation  is  vakiable 
(vii,  1),  and  to  be  prized  if  it  comes  spontaneously,  yet  the  "itching  ear"  for  applause 
is  a  mark  of  weakness,  for  popular  favor  is  a  fickle  bauble.  Especially  does  the  writer 
here  justly  condemn  that  form  of  self-esteem  which  enjoys  the  public  news,  and  that  can- 
vass of  character  which  deals  largely  in  detraction  of  others  as  a  means  of  exalting  one's  self; 
"the  great  /  and  the  little  m."  It  is  amazing  how  large  a  proportion  of  the  conversation 
of  most  people  is  about  persons  rather  than  things;  in  contravention  of  the  rule, "  Priuci]>les 
and  not  men."  which  [that]''' '-'-  not  thou -1^ mayest -f- hear  (to-wit)'-  "  thy-i-sei-v- 
ant  making -I- light -I- of -f  thee  :  H  The  domestics  in  a  large  mansion  not  uufrequeutly 
have  a  little  comedy  at  the  expense  of  their  employers  in  this  respect,  and  it  is  amusing  (to 
a  disinterested  party)  to  observe  how  admirably  they  "take  them  off."  Here  perhaps  the 
reference  is  not  so  much  to  mimicry  as  to  the  common  practice  of  employees  in  publishing 
the  peccadilloes  of  their  masters,  which  the  familiarity  of  the  home  enables  them  to  witness, 
and  their  garrulity  and  love  of  tale-bearing  incline  them  to  re2:)ort.  In  any  case  the  con- 
sciousness of  failings,  which  might  thus  come  liome  to  us  by  echo,  should  lead  us  not  only 
to  be  careful  what  attention  or  credit  we  bestow  upon  tliese  floating  tales,  but  also  not  to  be 
sensitive  about  them,  much  less  eager  to  hear  them. 

22.  A  still  more  serious  reason  for  abstaining  from  abetting  or  countenancing  such  dis- 
section of  our  neighbors'  affairs  is  here  adduced,  because  it  more  deeply  affects  our  own 
moral  character,  and  more  directly  concerns  our  example  and  influence,  for  also  strokes 
[times]  abundant  has-t- known  thy -f  heart  which  [that]'^-"-  also  thou -I- hast -t- 
made  4- light -f- of  after-fones  [others].  ||  The  calumny  recoils,  and  the  listener  is  con- 
founded and  silenced  by  the  thought  that  he  deserves  recrimination  as  a  retaliation.  His 
own  mirror  is  held  before  his  own  face,  and  he  sees  himself  reflected  in  the  most  odious 
light.  This  is  emphatically  an  arrjumentum  ad  hominem  on  the  part  of  the  writer,  and  by 
a  fine  stroke  closes  the  picture  of  human  deficiency  even  when  parading  itself  at  its  best. 
The  reviewer  is  reviewed,  and  the  critic  self-criticised. 

23.  The  writer  adds  his  own  ex])erience  to  the  foregoing  general  testimony  a-;  to  the 
inherent  liability  to  error  on  the  part  of  the  human  judgment.  Complete  [All]  yon' 
[this]  I -I- have -F  tested  by  +  (the  )'■■""  + wisdom  :  I-i-said,  "  I-f-will-t-surely"- '  4- 
i»e-wise;"  and '-''-l- she  |that|  was  far  from  +  me.  ll  He  was  earnestly  bent  upon  solv- 
ing some  of  the  problems  of  life  by  his  ingenuity  and  close  observation  of  human  nature; 
but  was  forced  to  acknowledge  the  incapacity  of  mortal  skill  and  acumen. 


94 


ECCLESIASTES. 


VII,  24 


J^^  "V",      24  That  whieli  is  far  off,  and  exceeding 
— '- deep.  «  lio  can  find  it  out  i 

25  *I  applied  mine  [my]  heart  to  know,  and  to 
search,  and  to  seek  out  wisdom,  and  the  reason  of 
thhigtt,  and  to  know  tlie  wickeaness  of  folly,  even 
of  foolishness  and  "madness: 

26  tAnd  I  find  more  bitter  than  *  death  the  '^  woman, 
whose  heart  '^  is  snares  and  nets,  a?ul  lier  hands  as 
bands:  J ''whoso  pleaseth  /God  shall  escape  from 
.<7her;  but  the  sinner  shall  be  taken  by  her. 

27  Behohl,  this  have  I  *  found,  saith  the  preacher, 
%cou)itin(i  one  by  one,  to  find  out  the  account: 

28  Which  yet  my  soul  seeketh,  but  I  find  not: 
one  man  among  a  thousand  have  I  'found;  but  a 
woman  amoncr  all  those  liave  1  not  found. 


*}ieh.  I  and  mine  heart  compassed,  t  Prov.  xxii,  14.  JHeb. 
*  he  that  is  goitd  before  God.  §  Or,  weighing  one  thing  after 
another  to  find  out  the  reason. 


1611.  o  madness,  i  death,  c  woman  whose  rfis  c  who  so 
/God,  ^hePj  A  found  (saith  the  Preacher)  ^counting 
t  found, 


trie 


24  That  which  '  is  is  far  off,  and  exceeding  J^^  JJ,_ 

25  deep;    who  can  find  it  out?      I  turned  — ■* 

about,  and  my  heart  U'as  set  to  know  and  to 
search  out,  and  to  seek  wisdom  and  the  reason 
oft/lings,  and  to  know  ^that  wickedness  is  folly, 

26  and  that  foolishness  is  madness  :  and  I  find  a 
thing  more  bitter  than  death,  even  the  woman 
3  whose  heart  is  snares  and  nets,  and  her  hands 
as  bands :  whoso  pleaseth  God  shall  escape  from 

27  her;  but  the  sinner  shall  betaken  by  her.  Be- 
liold,  this  have  I  found,  saith  the  Preacher, 
'^laying  one  thing  to  another,  to  find  out  the  ae- 

28  count:  whieli  my  soul  still  seeketh,  but  I  have 
not  found :  one  man  among  a  thousand  have  I 
found  ;  but  a  woman  among  all  those  have  1  not 


1  Or,  hath  been  2  Or,  the  ^vickedHess  of  folly,  and  foolish- 
ness which  is  madness  3  Or,  who  is  a  snare,  and  her  heart 
is  as  nets  *  Or,  weighing  one  thing  after  another,  to  find  out 
tlie  reason 


24.  Far  is  what  it  +  is  -which  +  has  +  been -extant;'^  and  +  deep,  deep:"  -who 
will  +  find  +  it  ?  II  The  full  nud  exact  trutli  is  too  remote  aad  too  profound  for  human 
keu.  C'ouij).  viii,  17.  This  is  but  a  generalization  of  the  personal  experience  in  the  ad- 
ioinin<T  verses. 

25.  Special  points  are  now  adduced  iu  illustration.  I  +  surrounded,''' ^^  even  I,'' '^" 
and '"  + my  +  heart ''^'  to  +  know  and  +  to  +  explore  and  +  to  +  search"'-"  wis- 
dom and  +  contrivance,''' II  These  reduplications  express  the  inteuse  desire  of  the  ex- 
perimenter and  observer  to  get  at  the  scientific  and  philosophical  basis  of  human  events  and 
experience,  and  +  to  +  know  the  +  wickedness  +  of  presumption ""  and  +  (the) '-  " 
+  foolishness  as  boastings  |craziness];  ||  Also  the  depraved  and  demented  forms  of 
personal  and  social  phenomena,  as  in  i,  17;  for  these  are  the  commonest  and  most  decisive 
exhibitions. 

26.  And  +  finding-  I  +  am  bitter  from  [more  than]  ■'- ^"-i- death  (to-wit) '' "'  the 
+  woman  who  she"'"  fastenings "'  and  +  bans"-  is  her  "'"+ heart,  ||  The  in- 
sidious charactei'  of  the  mereti-icious  female  is  portrayed  by  these  reduplicated  terms. 
Comp.  Prov.  ii,  IG-lt);  v,  3-8;  vi,  24-2G ;  vii,  ,5-27.  She  is  selected  as  a  remarkable  speci- 
men of  specious  immorality,  and  -I-  who  bonds  "^  are  her '''  "*  +  hands  :  ||  Her  arts  are  potent 
and  varied  as  the  manipulations  of  the  fingers,  one  +  good  to -|- the -I- face -h  of  (the) -h 
God  will -f  be -(-slipped"*  from-)- her,  and  one -I- sinning  will -I- be -f- caught  by-i- 
her.  II  True  piety  is  the  best  jjreservative  of  virtue,  while  irreligiou  is  an  invitation  to 
vice.     Comp.  vii,  18. 

27.  The  writer  enlarges  upon  this,  one  of  his  favorite  themes  (iu  the  book  of  Proverbs, 
at  least),  and  in  the  East  (especially  under  j\Iohanmiedauism)  a  most  prevalent  immo- 
rality among  both  sexes.  See-l-thou  yon  which  I -(- have -j- found,  has -h  said  Con- 
gregator,''  ^  ||  As  if  a  remarkable  discovery  or  a  memoi-able  conclusion,  to  wliich  special 
attention  is  called.  Comp.  i,  10.  by-haddiiiar  one-t-thinar '"■ "'  to -1- one  [another]  -f  thing'''  "' 
to -I- find  contrivance;  ||  Ingeniously  and  carefully  summing  up  the  whole  catalogue  of 
society;  of  coiu'se  within  the  range  of  the  writer's  own  observation. 

28.  which  repeatedly  "^  has  -i-  searched  -i-  for  my  +  respiration  [self],"-  "^  and  '■  '^ 
-1-not  I -I- have -f- found  :  ||  It  seems  to  have  been  a  long  and  tedious  Inquiry,  and  one 
which  the  writer  admits  was  not  a  very  .satisfactory  one.  a-|-man  one  from -t- a 4- thou- 
sand I -f- have  found,  ||  Out  of  a  thousand  specimens  lie  had  succeeded  in  discovering 
(say)  a  single  virtuous  or  chaste  male  (for  this  species  of  purity  is  evidently  referred  to). 
A  very  small  jiercentage  truly ;  and  one  that  does  not  speak  very  well  for  society  in  his 
day.     Yet  it  is  likely  enough  to  have  been  true,  judging  from  the  morals  of  the  throne 


'«  Comp.  i,  9;  iii,  15;  vi,  10. 

'■"  Emphatic  repetition  for  superlative. 

'*  A  specially  emphatic  use  of  vav  conjunctive, 
efjuivaleut  to  'im,  i,  16. 

'^  chcshhoim,  from  c/idshah,  lit.  to  plait  or  fabri- 
cate ;  gen.  denoting  some  ingenious  or  crafty  piece 
of  work ;  hence  the  mental  dexterity  implied  in 
it. 

^°  kercl,  prop.  faf7icss,  i.  e.,  diducss  of  heart ;  used 
for  infahiation.     See  note  ''  *^.  ' 

*''  mdtsowd  (from  tsuwd,  to  lie  in  vyiit,  hence  to 
trap  or  catch  game,  i.  e.,  hunt),  meaning  both  a 
fortress  and  a  net. 


^'■^  cherem  (from  chdram,  tofcnceofi  as  a  forbidden 
place,  to  devote,  espec.  to  destruction),  and  meaning 
either  an  anathematized  object  or  a  net  (as  shutting 
in  the  prey). 

'^'^  Prop.  pass.  part,  of  dgar,  to  "  bind,"  used  as  a 
noun. 

-•*  nidlaf,  the  primitive  idea  of  which  seems  to  be 
that  of  smoothness,  as  a  means  of  extricating  one's 
self  (the  reflexive  force  of  the  Niphal,  as  here). 

'^5  '6)i<d  (from  'tlwd,  prop,  to  reiterate;  hence  to 
last,  and  so  to  be  peruianent,  and  [tig.]  to  persist 
in  testimony;  adv.  still ;  akin  to  'ac/ (prop,  the  ter- 
minus), until,  as  a  finality. 


VII,  29 


ECCLESIASTES. 


95 


J^  "V,       -9  Lo,  this  only  have  I  found,  *that  God 

• — '- '-  hath  made  [God  made]  man  «  upright ;  but 

they  liave  sought  out  many  inventions. 

29  found.     Bel'.okl,  tliis  only  have  I  found,  _^,  J^^ 
that  God  made  man  upright ;  but  they  ■  —  - 
have  sought  out  many  inventions. 

»  Gen.  j,  27. 

1611.                                       o  upright: 

British. 

itself.  Solomon  himself,  or  even  David,  certainly  was  not  this  solitary  exception,  and'' " 
+a  +  wonian  in  +  complete  [all]  these  not  I  +  have  +  found.  ||  Rather  a  libellous 
account  for  the  sex,  we  would  be  inclined  to  judge.  But  then  it  must  be  considered  that 
a  numerous  harem,  like  Solomon's,  was  not  a  model  collection  to  estimate  from.  This  state- 
ment is  evidently  intended  to  be  taken  cum  grano  salis,  as  a  hyperbole,  or  at  least  as  the 
disgusted  conclusion  of  a  worn-out  debauchee.  It  is  in  fact  a  reflection  upon  himself  as  the 
result  of  intimacy  with  so  many  females,  and  shows  the  demoralizing  tendency  of  polygamy 
in  a  most  fearful  light.  Certainly  Solomon  does  not  mean  to  include  his  early  love,  the 
Egyptian  princess ;  who  seems  to  have  been  long  since  dead.  It  would  be  easy,  however, 
to  parallel  the  extreme  language  here  employed  with  other  Oriental  sayings  that  seem  to 
have  passed  almost  into  proverbs.  Tiie  tale  of  ' '  the  Arabian  Nights  "  is  based  upon  a  similar 
opinion,  and  Herodotus  recites  a  story  equally  in  point  {Hid.  ii,  111).  No  serious  objection 
to  the  inspiration  of  the  book  can  legitimately  be  drawn  from  this  apparently  extravagant 
assertion  as  to  the  comparative  worthiness  of  the  sexes.  The  estimate  is  certainly  not  a 
fair  one  in  general,  for  women  on  the  whole  are  unquestionably  above  the  average  of  men 
in  moral  character;  nor  does  the  writer  aver  that  his  conclusion  is  true  for  all  time  and 
everywhere;  but  only  that  it  was  the  result  of  his  own  experience  or  observation;  and  this, 
as  we  have  seen,  was  not  a  favorable  one.  In  stating  the  fact  therefore,  he  correctly  repre- 
sents what  he  personally  had  actually  found  to  be  the  case,  and  this  relieves  the  subject 
from  all  impugnment  on  the  score  of  truthfulness  or  accuracy.  Furthermore,  the  ideal  of 
woman,  in  the  just  expectation  even  of  women  themselves,  is  much  higher  than  that  of 
man;  and  any  falling  short  is  less  excusable  or  venial.  Accordingly  in  the  following  verse 
Solomon  alludes  to  tlie  general  fall  of  the  race  as  an  explanation  of  the  deviation  from  the 
original  standard,  the  deterioration  having  taken  place  chiefly  in  the  moral  nature,  which  is 
Avomau's  sjiecial  domain,  rather  than  in  the  intellectual  sphere,  which  is  man's  distinctive 
sphere. 

29.  For  4- lone  [only]  see -I- thou  yon  Miiich  1 4- have -f  found, -which  [that]-^-" 
did  [made]  (the)  4- God""' ''"  (to-wit) '' "  (the)  '■  "  -^man  upright ;  ||  The  writer  seeks 
relief  from  so  melancholy  a  proposition  in  the  reflection,  which  now  has  to  him  the  force  of 
a  new  discovery,  that  it  was  not  originally  so ;  and  this  at  least  exculpates  the  Creator  and 
Administrator  of  human  destiny.  The  allusion  evidently  is  to  Gen.  i,  26,  27.  and''''4- 
they"'"  have -(- searched  contrivances  abundant.  ||  Human  depravity  is  the  result 
and  evidence  of  the  jierverse  ingenuity  of  man  in  the  exercise  of  his  free  will.  The  plural 
form  of  this  outcome  expresses  the  various  modes  in  which  fallen  nature  exhibits  itself,  and 
this  somewhat  softens  the  sweeping  condemnation  of  the  feminine  portion  by  extending  it 
to  the  race  at  large  and  including  other  species  of  immorality  and  deterioration  less  glaring 
than  unchastity. 


96 


ECCLESIASTES. 


VIII,  1 


'      CHAPTER  VIII. 

1  Kings  are  greatly  to  he  respected.    6  77(6  <^  divine,  providence  is  to  be  observed.    12  It  is  better  with  the  godly  in 
adversity.,  than  with  the  wicked  in  prosjierity.    16  The  icork  of  God  is  unsearchable. 


A..  V".       Who  is  as  the  wise  *  tnan  f  and  wlio  know- 

— ' '-  eth  the  interpretation  of  a  thing?  *a  man's 

wisdom  maketh  his  face  to  shine,  and  fthe  boldness 
of  his  face  '^  shall  be  changed. 

2  I   counsel  '^thee  to   keep  the  king's  command- 
ment, and  ^that  in  regard  of  the  oath  of  God. 

3  Be  not  hasty  to  go  out  of  liis  sight :  stand  not  in 
an  evil  /thing;    for  he  doetli  whatsoever  pleaseth 
him. 

1  Who  is  as  the  wise  man  land  who  know-  J^^  ^^ 
eth  the  interpretation  ot  a  thing  ?  A  man's 
wisdom  maketh  his  face  to  shine,  and  the  'hardness 

2  of  his  face  is  changed.     I  counsel  thee,  Keep  the 
king's  command,  and  that  in  regard  of  the  oath 

3  of  God.     Be  not  hasty  to  go  out  of  his  presence ; 
persist  not  in  an  evil  thing :  for  he  doeth  what- 

*  Pi-ov.  xvii,  24.       t  Heb.  the  strength. 

1  Heb.  strength. 

1611.     aDivine     4  man     <^shalbe     dthee,     ethat    /thing, 

British. 

VIII,  1.  This  chapter  forms  the  second  subsection  of  the  calmer  philosophical  view  of 
mundane  affairs,  which  began  with  the  preceding  chapter,  and  it  differs  from  that  in  dis- 
cussing a  more  complete  or  voluntary  acquiescence  in  the  consignments  of  fortune  that 
proceed  more  especially  from  the  diinne  hand.  Wisdom,  whicli  was  the  key-note  there, 
forms  the  transition-point  here,  in  accordance  with  what  we  have  noted  as  a  marked  charac- 
teristic of  the  writer's  style  and  plan.  Who  is  as -I- the -I- wise -I- man,  ||  This  question  is 
obviously  incomplete  and  therefore  vague;  but  the  clause,  even  wiien  taken  thus  isolated, 
implies  that  the  sage  is  superior  to  other  men;  and  this  agrees  with  the  general  doctrine 
elsewhere  (see  on  vii,  19).  and -t- who  is  knowing-  the -h  explanation'  -1- of  a -F  speech 
[matter]  '•  -'  ?  ||  This  completes  the  interrogatory  by  supj^lyiug  the  particular  respect  in 
whicli  the  preceding  clause  is  to  be  taken.  If  the  philosopher  cannot  solve  the  mysteries 
of  Providence,  who  can  ?  This  prepares  the  way  for  a  closer  inspection  of  some  of  the  most 
puzzling  of  these  enigmas,  the  -t-  wisdom -f  of  a-f  man,  it''''^-i-  will  +  cause -I- to -f- 
shine  his -I- face,  !|  Intelligence  beams  in  the  countenance;  so  that  every  beholder  can 
appreciate  it.  and  4-  the  -l-  strength  +  of  his  +  face,  if'  "^-l-  will  4-  be  -f  doubled'^ 
[moditiedj.  |1  The  change  in  the  expression  and  even  features  produced  by  culture  and 
education  is  often  most  striking,  so  that  the  former  clowu  is  frequently  not  recognizable  in 
the  polite,  self-possessed  and  affable  gentleman  who  has  gone  through  a  school. 

2.  After  this  preliminary  illustration  of  the  value  and  effect  of  wisdom,  the  writer  takes 
up  the  special  point  of  despotic  authority,  to  which  he  had  so  often  referred  as  one  of  the 
most  severe  tests  of  equanimity  (especially  vii,  7),  and  shows  Ik^w  available  it  is  in  man- 
aging even  this  difficult  affair.  I-l-say,^  The -I- mouth -f  of  a -f  king  keep -f  thou,  ||  This 
emphatic  advice  does  not  so  much  mean  watching  the  royal  lips  as  indicative  of  doom  or  for 
the  purpose  of  noting  their  utterance,  as  rather  the  observance  of  the  commands  that  issue 
thence ;  for  so  the  term  itself  and  the  reason  presently  assigned  indicate.  The  doctrine  is 
obedience,  submission,  to  an  edict  however  severe ;  provided,  of  course,  it  does  not  enjoin 
an  immorality  or  something  incompatible  with  allegiance  to  the  Supreme,  and  [even]  -|- 
ascent-ivise  [upon]  the -H  spoken-thing  [account] '''•  ■"'-i- of  the  4- sevenedness  |  oath] -f- of 
God.  II  Out  of  regard  to  his  position  as  the  divine  viceroy,  to  whom  fealty  is  sujiposed  to 
have  been  sworn  by  the  subject  (Rom.  xiii,  1-7).  This  is  the  uniform  teaching  of  Scripture 
in  both  Testaments  (1  Sam.  xxiv,  6,  10;  xxvi,  9;  2  Sam.  i,  14,  IG;  xix,  21;  Matt,  xxii,  21; 
1  Tim.  ii,  2;  1  Pet.  ii,  13,  17),  and  especially  of  this  treatise  (vii,  8,  9;  x,  4,  20).  Religious 
duties,  however,  as  already  observed,  are  sacred  to  conscience  (Dan.  iii,  16-18;  Acts  iv, 
19,  20). 

3.  Nay'-'  shouldst-t-thou+be  4- in  4- trepidation  [hurry]  ^.  -  that  from  4- his  4- 
face  thou  4- shouldst  4- walk  :  ||  This  is  a  caution  against  the  natural  impulse  to  ab- 
ruptly leaving  the  royal  presence  in  anger  and  rebellion  at  some  arbitrary  command.    Comp. 


'  pesher  is  another  of  the  so-called  "  later  He- 
brew "  words,  Ijecause  found  elsewhere  (in  the 
Bible)  only  in  the  Chaldee  passages  (of  Daniel). 
But  this  negative  evidence  is  very  inconclusive,  for 
there  is  proof  of  similarly  Chaldaizing  forms  in  the 
early  books  (for  example  notal)ly  bar  for  bni  in 
Psa.  ii,  12).  Such  provincialisms  probaljly  pre- 
vailed in  all  periods  of  Hebrew  literature.  Its  clas- 
sical (ovm,  pdthar,  occurs  in  (Jenesis  (xl,  8,  ct  seq.). 

^  The  text  has  s/uI/kV  (with  tinal  Aleph),  for 
which  the  Masoretic  margin  prefers  shdndli.  (with 
He) ;  but  the  distinction  is  trivial,  for  both  verbs 


are  used  in  the  sense  of  alteraCton  as  implied  in 
alternation.  Xote  the  special  force  of  the  I'ual 
here. 

•*  The  remarkable  ellipsis  of  the  verb  here  is  not 
to  be  rashly  supplied  in  the  text,  for  then  the  pro- 
noun (which  evidently  implies  it)  would  be  super- 
fluous, as  there  is  no  special  reason  for  I'csorting  to 
its  repetition  (see  note  '> "").  A  parallel  instance 
occurs  in  iv,  8,  where  even  tiie  pronoun  and  a  neg- 
ative besides  ai'o  to  be  supplied.  It  is  only  another 
of  the  peculiar  idioms  of  this  treatise,  not  found, 
however,  in  "  later  Hebrew." 


VIII,  4 


ECCLESIASTES. 


97 


J^_  "y^      4  Where  the  word  of  a  king  w,  there  is 

— '- '  power :  and  who  may  say  unto  him,  What 

doest  thou  ? 

5  Whoso  keepeth  the  «  commandment  *sliall  feel 
no  evil  thing :  and  a  wise  man's  heart  discerneth 
both  time  and  judgment. 

6  ^Because  to  every  purpose  there  is  ''time  and  "^.judg- 
ment, therefore  the  misery  of  man  is  great  upon  him. 

7  For  he  knoweth  not  tiiat  which  shall  be:  for 
who  can  tell  f'him  twhen  [how]  it  shall  be? 

8  There  is  no  man  tliat  liatli  power  t"ver  the  spirit 
to  retain  the  spirit;  neither  /lat/i  f/n  power  in  tlie 
day  of  death:  und  there  is  no  gdiseharge  m /that 
9 war;  neiiher  shall  wickedness  deliver  those  that 
arc  given  to  [masters  in]  it. 


*  Heb.  shall  know.        tOr,  how  it  shall  be  f       J  Job  xiv,  5. 
§Or,  casting  h  qJT  weapons. 


1611.    « comniandment.     5tinie,     c judgment ; 
/that     g  war,      A  of 


((him,     che 


4  soever  pleaseth  liim.  Because  the  king's  _A..  R,. 
word   hath   power ;    and   who    may   say 

5  unto  him.  What  doest  thou?  Wlioso  keepeth 
the  commandment  shall  know  no  evil  thing ;  and 
a  wise  man's   heart  discerneth  time  and  "judg- 

6  ment:  for  to  every  >  purpose  there  is  a  time  and 
"judgment;  because  the  ^  misery  of  man  is  gi-eat 

7  upon  him :  for  he  knowetli  not  that  which  shall 
be;    3 for   who  can    tell   him   how   it   shall   be? 

8  There  is  no  man  tliat  hath  power  over  the  ■•  spirit 
to  retain  the  ■"  spirit ;  neither  hath  he  power  over 
the  day  of  death ;  and  there  is  no  discharge  ^  in 
that  war :  neither  shall  wickedness  deliver  liim 

I  Or,  matter       2  Or,  evil       3  Or, /or  even  when  it  cometh  to 
pass,  tcho  shall  declare  it  unto  him  >    i  Or,  wind    s  Or,  in  battle 

'  judgement  British. 


vii,  9;  X,  4.  nay^-'  shouldst  +  thou  +  stand '  in  +  a  +  speech'- -  bad;!  Stubl.oiu- 
ness  will  only  increase  the  king's  provocation,  and  induce  liarslier  measures  of  compulsion 
on  his  part;  while  concession  (at  least  for  the  present,  even  though  but  apparent )_  will  con- 
ciliate and  eventually  prevail.  Comp.  ver.  5.  because  complete  [all]  which  he-t- 
may -I- please  he +'-will 4- do  :  |i  Your  reluctance  or  refusal  will  not  Aveigh  with  him; 
nor  even  your  objections,  especially  if  sulkily  or  passionately  urged. 

4.  in  +  which  [that]  the  4- speech  +  of  a  +  king-  is  rulership  ; '  Ij  This  is  added  as  a 
corroborative  clause  indicating  the  absolute  authority  of  a  monai'ch;  forasmuch  as  his  edict 
concludes  the  matter,  and  +  who  shall  +  say  to  +  him,  "What  wouldst+ thou + 
do?"  II     Rt'ply  or  expostulation  is  not  only  useless  l)ut  insolent. 

5.  One  +  keeping-  a  +  commandment  not  will 4- know  a  +  speech'  bad;  ||  Obe- 
dience to  tlie  royal  l)ehests  will  secure  immunity  from  a  sentence  of  punishment  for  con- 
tumacy ;  and  this  is  therefore  suggested  as  the  only  prudent  course,  and  4- COUrsing- 
[season]  and4-judg-nient  will  +  know  the 4- heart'- ^■4- of  a 4- "wise  man.'  |1  The  dis- 
creet subject  will  perceive  the  exigencies  of  the  occasion,  and  thus  anticipate  the  judicial 
decision  likely  to  ensue  upon  his  conduct;  he  will  therefore  act  accordingly. 

6.  From  this  disquisition  upon  the  most  judicious  course  to  avoid  an  unpleasant  con- 
tingency in  a  special  but  very  important  juncture,  tlie  writer  proceeds  to  discuss  a  still 
■wider  theme  of  a  similar  nature,  namely,  the  final  issue  of  life  itself  as  a  whole ;  in  other 
words,  the  grand  catastrophe  death,  which  runs  as  an  under-thought  through  his  entire 
essay.  This  cannot  be  averted  nor  guarded  against  nor  even  definitely  foreseen.  As  usual, 
the  last  thought  of  the  preceding  verse  is  made  the  link  to  that  of  this.  Because "  to  4- 
complete  '[everyl4-pleasure'''' ■'4-of  a4-person'' •"'  there  4- exists  ■- ='  a-hcoursing- 
[seasonj  and4-a+judg-ment :  1|  This  is  a  recurrence  to  the  general  proposition  ot  in,  1, 
modified  in  the  last  term  to  suit  the  foregoing  clause.  The  fitting  occasion  in  tliis  application 
is  the  divine  sentence,  Avhich  determines  each  individual's  dying  day.  Comp.  iii,  17.  _  be- 
cause'the  4- badness"^-"  4- of  (the) '>"  -h  man  is  abundant  ascent-wise  [upon]  -fhim:  || 
This  certainty  of  death  is  the  one  overshadowing  evil  of  every  human  existence,  and  it  is  con- 
tinually obtruded  as  such  by  the  writer  (ii,  IG;  iii,  20;  v,  lo.  [1(5 J;  vi,  6;  ix,  2-(3;  xii.  7). 

7.  "because"  there4-is  nothing 4- of 4- him  knowing  what  it 4- is  which 4- will 4- 
be-extant;  ||  This  seems  to  be  the  most  aggravating  circumstance  about  mortality,  that  its 
time  is  tmcertain,  as  indeed  is  that  of  any  future  event.  Comp.  xi_,  2.  If  that  were  known, 
man  might  perhaps  calculate  other  probabilities,  and  so  adjust  his  affairs  as  to  accomplish 
greater  and  better  results.  Religion,  however,  teaches  a  wiser  lesson,  that  God  in  mercy 
rather  than  in  anger  has  hidden  this  by  the  impenetrable  veil  of  futurity,  because'  as4- 
to-H  that  4- which  will  he-extant,  who  will  4- cause  4- to  4- front  [tell]  to-Fhim?il 
This  phraseology  is  substantially  repeated  from  iii,  22,  and  still  more  closely  trom  vi.  12. 

8.  Here  what  has  just  been  hinted  is  plainly  expressed,  namely,  the  great  fact  of  death, 
and  particularly  man's  ignorance  and  consequent  helplessness  w^ith  regard  to  it.      The 


*  Word  might  be  taken  here  to  refer  to  the  se- 
vere mandate  of  the  king,  and  then  "stand"  would 
signify  resist :  but  it  accords  bettor  witli  the  preposi- 
tion "  in"  and  the  context  to  refer  it  to  the  subject 
himself,  and  then  "stand"  would  signify /)f)-.'«7.s<. 

^  shilfoir?!,  prop,  a  noun,  and  not  necessarily  used 
as  an  adjective.  The  root,  with  all  its  derivatives, 
is  said  to  "  belong  to  the  later  Hebrew,"  but  shelet 
occurs  as  early  as  2  Sam.  viii,  7,  etc. 

*  Article  omitted  because  the  word  is  sufficiently 
definite  by  the  connection,  which  evidently  refers  to 
the  regal  ordinance. 


^  Or  possibly  "  a  wise  heart,"  but  the  difference 
is  not  material,  and  the  other  is  the  more  idiomatic 
rendering.     Comp.  x,  2. 

*  The  four  clauses  connected  by  "  because  "  here 
are  all  in  a  logical  chain,  but  the  word  is  not  in 
each  instance  equally  illative :  the  first  one  is  ex- 
tcnsire,  enlarging  the  area  of  the  phrase  preceding 
into  a  new  topic ;  the  second  is  conse<jaeuli<d,  de- 
noting the  result  of  the  statement  preceding  it ;  the 
third  and  fourth  are  i//nstrath'e,  the  one  si)ecifying 
the  reason  and  the  other  a  parallel  for  the  thought 
immediately  before  it. 


98 


ECCLESIASTES. 


VIII,  9 


^   "y_       9  All  this  have  I  seen,  and  applied  my 

— ' -*  heart  unto  every  werk  that  is  done  under 

the  "sun:   there  iv  a  time  wlierein  one  man  ruloth 
over  another  to  his  own  [Ids]  hurt. 

10  And  so  1  saw  the  wicked  buried,  who  had  *  come 
and  ^one  from  the  place  of  the  holy,  and  they  were 
forgotten  in  the  «city  where  they  had  so  done:  this 
■is  also  vanity. 

9  that  is  iciven  to  it.     All  this  have  I  seen,  _^_  pj,_ 

and  apjilied  my  lieart  unto  every  work  — '- 

tliat  is  done  under  the  sun  :  >  tJiere  is  a  time  wherein 
-    one  man  hath  power  over  another  2  to  his  hurt. 
10       And  witlial   I   saw   the   wicked   buried,  ^and 
they    came    to   t/ie   grave  ;    and    they    that    had 
done  right  went  away  from  the  holy  place,  and 
were  forgotten  in  the  city  :    this  also  is  vanity. 

I  Or,  ichat  time  one  man  had  <frc.        2  Or,  to  his  oicn  hurt 
3  Or,  who  had  come  and  gone  away  from  the  holy  place,  and 
they  were  forgotten  in  the  city  where  they  had  so  done    Or,  and 
men  came  and  went  d-c. 

1611.                        a  Sun       icome,       ecity. 

British. 

cardinal  point,  however,  in  the  case  is  now  more  specifically  brought  out,  that  it  cannot 
possibly  be  avoided  when  its  time  actually  arrives.  There  +  Is  nothing- +  of  a  +  man  ruler 
in i'- '=3  +  respect  +  to 4- the  +  wind  [spirit],  to  +  retain  (to-wit)  the  +  wind  [spirit];  ||  A 
human  l)eing  has  absolutely  no  control  over  his  own  soul  directly,  and  most  palpably  so  in 
the  matter  of  keeping  it  in  the  body;  except  negatively,  that  he  can  take  means  to  that 
end  to  a  certain  extent,  as  he  could  voluntarily  kill  himself,  and  +  there  +  is  +  nothing + 
of  rulership""  in  +  the  +  day  +  of  (the)''  "  + death:  ||  This  is  but  a  stricter  definition 
of  the  same  idea,  the  time  being  more  pointedly  referred  to  as  not  within  man's  jurisdic- 
tion. Tliese  two  literal  statements  are  followed  by  two  figurative  ones  of  ])arallel  import, 
and-l-  there  +is  +  nothing  +  of  a  +  sending  +  away  in+  the+  devourment  [fight] ;  || 
Neither  furlough  nor  permanent  disbanding  is  alloweil  on  the  field  of  Ijattle,  and  so  in  that 
final  struggle  no  dismissal  can  take  place  except  a  tragic  one.  and  +  not  will  +  cause + 
to  +  slip  wickedness  (to-wit)  '>  "  its  +  masters.  ||  The  most  daring  and  ingenious  cul- 
prits caimot  escape  from  that  prison.      Death  is  a  sure  cajator  and  a  safe  turnkey. 

9.  From  this  boundary  the  writer,  turning  as  usual  upon  the  item  last  mentioned, 
namely,  the  idea  of  rulership.  reverts  in  conclusion  to  the  topic  with  which  he  set  out  in 
this  hortation,  the  abuse  of  civil  power  (ver.  2).  (To-wit) '- ""  complete  [all]  yon  I-i- 
have -F  seen,  ||  Referring  to  the  arbitrariness  of  hvnnan  administration  so  like  the  .stern 
grasp  of  death.  and-Fthere  was  a -I- giving"' -I- of  (to-w^it)''  "  my -f  heart'-  *-  to -[-com- 
plete [every]  deed  which  has -F been -h done  under  the  +  sun:  ||  In  other  words, 
taking  a  broad  view  of  mundane  affairs,  and  consequently  noting  especially  the  inequalitj^ 
in  human  authority  or  control,  and  its  ]ihilosophical  or  economic  bearing,  there -I- is  a-f 
coursing  [season]  in -|- which  has  4- ruled  (the) '»  "  -I- man  on -I- a -1- man  for  +  bad  to 
-f-him."  tl  However  inop]KU'tune  or  incongruous  the  fact  may  appear  to  hiuuan  observa- 
tion, still  it  is  an  appointment  of  Providence,  and  so  one  of  the  balancing  paradoxes  of  life 
(iii,  1).  The  true  aim  and  fundamental  theory  of  every  well-constituted  and  justly  adminis- 
tered state  is  the  highest  benefit  of  the  greatest  number  possible  of  its  constituents ;  the 
aggrandizement  of  the  rtiler  at  the  expense  of  the  subject  is  therefore  treason  in  the  govern- 
ment itself.  Yet  this  enormity  is  one  of  the  most  frequent  spectacles  of  historv,  and  the 
tyranny  has  by  no  means  been  extingiuslied  by  the  modern  light  and  philanthropy  of  legal 
science.  Even  public  opinion  in  aristocratic  countries  still  strong]}-  favors  the  divine  riglit 
of  kings  in  opposition  to  democratic  sovereignty,  and  has  barely  availed  to  secure  a  limited 
monarchy,  ever  prone  to  Ctesarism  and  even  to  military  despotism. 

10.  And -I- in -I- fixedly  [so]'"  I -f- have -1- seen  wicked -f- men  buried;!  This  is 
one  of  the  scenes  adverted  to  in  the  above  comprehensive  survey,  and  it  is  cited  as  ]iar- 
ticularly  connected  with  the  autocrats,  who  are  accordingly  termed  "  wicked  "  or  iniquitous. 
Yet  their  term  of  rule  comes  to  an  end  at  last,  like  all  other  human  lives,  in  the  retributory 
order  of  the  Almighty  (comp.  iii,  17);  and  out  of  resi)ect  for  their  office  they  receive  a  de- 
cent, ])robably  a  pompous  funeral  (comp.  vi,  3).  and -I- they -I- went  [came],  and  4- from 
-1-  the  4-  rising-point  I  place]  ">  ^  4-  of  a  4-  holy  4-  man  they  4-  would ' '  4-  walk  ;  ||  They  had 
ap})eared  upon  the  stage  of  action,  and  finally  passed  away  from  the  sacred  scene  of  a 
liighly  privileged  probation  and  station ;  l)ut  tlie  silence  as  to  the  intermediate  jieriod, 
or  their  life  itself,  implies  that  tliey  had  done  nothing  worthy  of  honorable  record. 
and  4-  they  4-  would  "  4-  be  4-  utterly  "^  4-  forgotten  in  4-  the  -i-  city,  who '  ^  fixedly 
[so  I  '^  had 4- done  :  ||    Accordingly  tlieir  memory  was  not  cherished,  but  men  strove  to  bury 


*'  The  infinitive  absol.  employed  (perhaps  for  the 
sake  of  variety)  in  place  of  the  usual  prater.  Comp. 
note '■•**'. 

*  Tiie  pronoun  is  not  reflexive,  but  refers  to  the 
latter  "  man." 

'"  A  very  remarkable  combination  of  particles, 
which,  however,  does  not  appear  to  be  paralleled 
by  any  instance  in  "  later  Hebrew." 

"  Tiie  Future  of  intense  conception,  equivalent 
to  a  metaphor  or  metony ;  ■/.  e.,  what  might  be  called 
the  spot  occupied  by  a  priestly  character. 


'■  Frequentative  force  of  Hithpael. 

'•^  Or  we  may  render,  but  not  so  simply,  "(in) 
which  tiiey ; "  but  the  essential  idea  is  the 
same. 

'■*  To  render  krn  here  as  a  noun  rit/ht,  i.  c.  (adv.), 
jitntli/,  is  to  take  the  same  word  in  two  different 
senses  in  the  same  verse, — a  very  unjustifiable 
supposition.  It  moreover  directly  contradicts  the 
"  wicked  "  of  the  preceding  clause,  and  at  the  same 
time  makes  this  clause  altogether  inept.  Nor  does 
the  order  of  the  words  favor  such  a  construction. 


VIIL  11 


ECCLESIASTES. 


99 


J^^  "V_       11  Because  sentence  «  against  an  evil  work 

— '- '-  is  not  executed  ''  speedily,  therefore  the  lieart 

of  tlie  sons  of  men  is  fully  set  in  tlieni  to  do  evil. 

12  TJThough  a  sinner  do  evil  an  [a]  liundred  times, 
and  his  dai/s  he  " prolonged,  yet  surely  I  know  that 
*it  shall  be  well  with  tliein  that  fear  God,  which 
[who]  fear  betbre  him  : 

13  But  it  shall  not  be  well  with  the  wicked,  neither 
sliall  he  prolong  his  "^days,  which  are  as  a  shadow  ; 
because  he  feareth  not  before  God. 

14  Tliere  is  a  vanity  wiiich  is  done  upon  the  « earth ; 
that  there  be  [are]  just  /men,  unto  whom  it  thap- 
penoth  according  to  the  work  of  the  a  wicked  ;  again, 
there  be  [are]  wicked  i^men,  to  wliom  it  happcneth 
according  to  the  work  of  the  rigliteous  :  1  'said  that 
this  also  is  vanity. 


» Ps.  xxxvii,  1 11, 18,  19.        t  Ps.  Ixxiii,  14. 


1611.      aac/ahist       ispeedily;      c prolongred ;       d  Asiys  which 
eeartli,     /men  unto     <7«icked:     /mien     isaid,     fclO.ll, 


11  Because  sentence  against  an  evil  work  J^^  J^_ 

is  not  executed  speedily,  therefore   the  

lieart  of  the  sons  of  men  is  '  fully  set  in  them  to 

12  do  evil.  Though  a  sinner  do  evil  "a  hundred 
times,  and  prolong  his  dai/s,  yet  surely  I  know 
that  it  sliall  be  well  witli  them  tliat  fear  God,''  who 

13  fear  before  him  :  but  it  shall  not  be  well  witli 
the  wicked,  neither  shall  lie  prolong  his  days, 
irhich  are  as  a  shadow  ;  because  lie  feareth  not  be- 

14  fore  God.  There  is  a  vanity  which  is  done  upon 
the  earth;  that  there  "'are  righteous  men,  unto 
whom  it  happeneth  according  to  the  work  of  the 
wicked ;  again,  there  '^  are  wicked  men,  to  whom  it 
happeneth  according  to  the  work  of  the  righteous  : 


1  Or,  emboldened 


>  an       b  which       <:  be 


it  in  oblivion  as  soon  as  possible.  Comp.  vi,  4.  And  this  in  consequence  of  their  un- 
righteous conduct,  also  yon  is  a  +  breath."''' ||  A  lilting  peroration  over  their  grave, 
and  a  suitable  place  for  the  reiteration  of  the  preacher's  text. 

11.  From  the  catch-word  of  rojal  judicature  just  passed  in  review,  and  still  full  of  the 
thought  of  a  whole  lifetime  of  misconduct,  tlie  writer  turns  to  lioniilize  ujion  the  award 
nevertheless  surely  awaiting  evei y  character.  in  +  -which  [as  much  as] '''  "  nothing" 
(  +  of)"'' '"  has  +  been  +  done  a  +  decree"^  as+to  a  +  deed  +  of  the+badness'"'  ■'  with 
-l-speediness,  I  The  delay  in  the  intliction  of  the  divine  j^enalty  for  wrong-doing  (v,  8; 
etc.)  is  greatly  misinterpreted  (Psa.  x,  G) ;  but  it  is  only  apparent  (2  Pet.  iii,  9),  and  an  evi- 
dence of  forbearance  (Rom.  ix,  22).  ascent-wise  [upon] -1- fixedly  [so]  [therefore]  has 
-f  beeii-full ""  the  +  heart  +  of  the +building--ones  [sons]-i-of  (the)''"+man  in -i- them 
to -I- do  bad.'' °"  II  Sinners  arc  encouraged  in  their  course  of  transgression  bj-  this  teni- 
])orary  escape,  like  Pharaoh  hardened  by  his  repeated  respites  (Rom.  ix,  17,  18).  Thus  do 
they  abuse  God's  mercies  (Rom.  ii,  4,  5). 

12.  In  the  end,  however,  the  wicked  will  receive  their  full  desert,  and  the  righteous 
also;  notwithstanding  this  seeming  impunity  of  the  former,  in-fwllich  [as  much  as]''-"- 
a -I- sinning" -f  one  is  doing-bad  a -i- hundred -f- of  times,"  and+ yet  +  making- -f  long" 
for  +  himself  his  +  days ;  ""  ||  This  is  an  illustration  of  the  thought  in  the  former  ])art  of  the 
preceding  verse,  namely,  the  fact  that  sin  is  not  immediately  and  visil)ly  punished,  at  least 
not  with  premature  death.  Comp.  vii,  15.  (because  also''  kno"wing"  am  I  -which 
[that]  '"■''  --  it  -1-  -will  -f-  he-extant  good  to  4-  the  +  fearing-  +  ones  +  of  (the )  -I-  God,''- '''  -who 
niay '''^"-l-fear  from  +  as4-to  +  the-f face-l-of ''^'  him;)''°"||  Of  this,  as  eventually  a 
matter  of  justice  as  well  as  of  fact,  the  writer  is  nevertheless  assured.    Comji.  ii,  26 ;  vii,  18,  26. 

13.  and"' ''-(-good  not  it  + -will -l- he-extant  to -h  the  4- -wicked  man,  ||  That  is, 
not  usually  and  permanently,  and  +  not  -will  -I-  he  -I-  make  +  long  his  -I-  days  (as-l- 
the''"  + shade  does  not'') ;  Ii  Again  meaning,  not  so  greatly  as  if  he  were  righteous,  in -I- 
"which  [as  much  as]  '''• "  nothing  -f  of  +  him  is  fearing ""  from  -t-  as  +  to  -t-  the  +  face 
-f-of '■  ^°  God.  II  That  is,  once  more,  his  impiety  is  sure  to  curtail  his  life,  or  at  least  im- 
2)air  its  success.     Comi).  v,  7. 

14.  The  other  aspect  of  the  subject,  however,  is  here  again  adverted  to,  namely,  the 
])essimistic  or  discouraging  one,  which  is  the  constant  tindertone.  There  4- exists '- "^  a-l- 
breath''^  which  has -f  been -f  done  "'  '^  ascent-wise  [upon]  the-f  earth:  ||  Something 
of  practical  importance  in  human  experience,  but  not  necessarily  a  new  fact  or  observation; 
for  sucli  is  the  habitual  use  of  this  formula  in  this  treatise.  Comp.  v,  12  |13];  vi,  1.  in -|- 
-Which  [as  much  as]  '^  •  -•'  there  -j-  exist ''  "  jUSt  -f-  men,  "Who  there  -f  is  causing  4-  to  -f  toUCh 

to-ward4-them"'"  as 4- the 4- deed 4- of  the 4- -wicked 4- men;  ||  The  exceptional  char- 
acter of  this  occurrence  is  here  more  carefully  noted  than  elsewhere ;  and  the  reference  is 


^^  pithffdm,  another  Chaldaizing  word,  and  on 
this  account  assigned  to  the  "  later  Hebrew."  Its 
presumed  origin  from  tlic  Persian,  however,  does 
not  necessarily  argue  sucli  a  date,  any  more  than 
that  oi  pardi'^  (see  note  ''>  ""). 

'*  On  this  striking  use  of  tlie  "  full  heart,"  comp. 
ix,  8. 

'"  The  construct  is  to  be  thus  supplied  rather 
than  by  years,  because  in  the  latter  case  the  follow- 
ing clause  would  be  superfluous. 

'*  To  be  supplied,  as  in  vii,  15,  from  its  custom- 
ary usage. 

'^  These  particles  cannot  be  directly  construed  as 


an  alternative  or  contrast  {iict)  to  the  preceding  clause 
(like  ilierefore  in  the  otherwise  analogous  verse  pre- 
ceding), but  they  indicate  an  additional  ("  also  ")  il- 
lustration ("  because  ")  of  the  general  truth  incul- 
cated, namely,  God's  justice.  I  have  accordingly 
inclosed  the  clause  in  ]iarenthesis-marks,  allowing 
the  apodosis  to  begin  with  ver.  13.     Comp.  ver.  l(j. 

-'^  The  article  of  personification. 

■'  The  construction  will  appear  more  clearly  if 
w^e  transpose  the  words  to  the  order  of  the  English 
idiom  :  "  he,  like  a  shadow,  will  not  prolong  his  ex- 
istence." 

'■'-  Apparently  the  verbal  adjective. 


100 


ECCLESIASTES. 


VIII,  15 


A..  "R.       15  *Theii  I  coiimiended  mirth,  because  a 

man  hath  no  better  thing  under  the  "sun, 

tlian  to  *eat,  and  to  drink,  and  t<>  be  merry  :  for  that 
shall  al^ide  with  liim  of  his  « labour  the  days  of  his 
life,  whieh  God  g-iveth  hitn  under  the  "sun. 

16  ^  Wlien  I  applied  mine  [myj  heart  to  know  wis- 
dom, and  to  see  the  business  that  is  done  upon  the 
eartli :  (for  also  tJi^re  is  thut  neitlier  day  nor  night 
seetli  sleep  with  his  ''eyes:) 

17  Then  I  beiield  all  the  work  of  God,  that  a  man 
cannot  find  out  the  work  that  is  done  under  the  «sun  : 
because  tliough  a  man  labour  to  seek  it  «out,  yet  he 
shall  not  find  it ;  yea  fartlier;  though  a  wise  fman 
think  to  know  it^  yet  shall  lie  not  be  able  to 
find  it. 

*  ch.  iii,  22. 


1611.      aSun    Aeataud    clabour,     deyes.     c  out,  yea  further 
though      /  man 


15  I  said  that  this  also  is  vanity.     Then  I  ^    J^ 
connnended  mirth,  because  a  man  hath 


16 


no  better  thing  under  the  sun,  than  to  eat,  and  to 
drink,  and  to  be  merry  :  '  for  that  shall  abide  with 
him  in  his  labour  all  the  days  of  his  life  which 
God  hath  given  him  under  tlie  sun. 

When  I  applied  "my  heart  to  know  wisdom, 
and  to  see  the  ^  business  that  is  done  upon  the 
earth  :  (^  for  also  there  is  that  neither  day  nor 
17  niglit  seeth  sleep  with  his  eyes:)  then  I  behek' 
all  the  work  of  God,  that  man  cannot  find  out  the 
work  that  is  done  under  the  sun :  because  however 
much  a  man  labour  to  seek  it  out,  yet  he  shall  not 
find  it ;  yea  moreover,  though  a  wise  man  think 
to  know  it,  yet  shall  he  not  be  able  to  find  it. 


1  Or,  and  that  this  should  accompany  him  2  Or,  travail 
3  Or,  how  that  neither  by  day  nor  by  night  do  men  see  sleep  with 
their  eyes 


therefore  not  to  the  universality  of  death,  as  in  other  more  general  statements  (comj).  ii, 
14,  lo;  vi,  8;  ix,  2,  3,  11),  but  to  lesser  misfortunes,  as  the  preceding  context  requires 
(comp.  also  vii,  15).  and  +  there  +  are  '>  ^^  -wicked  +  inen,  who  +  there  +  is  +  causing-  + 
to-i- touch  toward  +  them"'"  as  +  the  +  deed  +  of  the+just  +  men  :  li  This  is  sinijjly 
the  converse  of  the  preceding  fact,  and  yet  needful  to  be  stated  as  its  counterpart  in  order 
to  complete  the  view  of  the  apparent  anomaly.  Neither,  however,  is  predicated  as  a  mere 
fortuity,  but  as  an  occurrence  sufficiently  frequent  and  orderly  to  be  regarded  as  a  part  of 
divine  Providence  and  a  definite  arrangement  or  possibility  of  human  experience,  lunvever 
coutratlictory  or  inscrutal)le  its  law.  I  +  said  which  ( that  |  +  also  yon  is  a  +  breath. '• "  I 
This  marked  and  distinct  paradox  or  puzzle  is  introduced  and  concluded  by  this  refrain,  whidi 
likewise  closes  the  discussion,  for  the  present,  of  the  unfavorable  asjiect  of  the  main  problem. 

15.  Accordingly  the  writer  turns  to  the  other  side  or  alternative  of  the  qviestion,  and 
offsets  the  consolatory  view  of  the  subject,  not  as  a  solution  of  the  mystery,  but  as  a  relief 
from  these  confusing  reflections,  and  thus  leading  his  readers  to  "'endure  what  cannot  be 
cured,"  which  is  the  main  purpose  of  this  part  of  his  essay.  And'' ^*'  +  I  + congratu- 
lated,'''**  even  I,''""  (to-wit) '' ■"  gladness ;  ||  This  does  not  conflict  with  ii,  2,  where 
vociferous  and  profligate  merriment  is  described  ;  for  here  of  course  a  quiet  sense  of  satisfac- 
tion or  rather  sim|)le  contentment  is  meant.  Subdued  by  philosophy  and  chastened  by 
piety,  the  spirit  turns  with  gratitude  and  adoration  to  the  great  Giver  and  Disposer,  in 
humble  acknowledgment  of  his  sovereignty  and  calm  enjoyment  of  his  blessings  according- 
to  their  legitimate  purpose.  iu-|- which  [as  much  as]''--"-  there-f-is  nothing-  +  of  good 
for-f(  the  )'■"-!- man'--'  under  the -f- sun  because  if  [except]''''-^  to -t- eat  and-f-to-l- 
drink  and-1-to-fbe-l-g-lad:  ||  This  is  entirely  parallel  witli  ii,  24;  iii,  12;  v,  is,  11); 
and  it  is  to  be  taken  in  the  same  rational  and  ])ious  sense,  as  the  clauses  following  show. 
and  +  he  [this]  will  +  cling- -I- to -h  him  in -H  his  +  toil,  !|  In  that  case,  i.  e.,  by  his  cheer- 
ful ac(iuiescence,  such  enjoyment  of  as  well  as  in  his  labor  may  become  his  permanent  or 
habitual  possession,  in''- " -|- the -f  days -I- of  his -f  life  which  has-l-g-iven  to -F  him 
(the)  -H God"' '"'  under  the -l- sun.  1|  As  long  as  earthly  life  lasts  in  the  divine  allotment. 
This  looks  back  to  the  preceding  allu.sion  to  longevity  (ver.  12). 

16.  The  above  last  remark  is,  however,  as  we  have  said,  not  a  removal  of  the  difficulty, 
but  merely  a  palliation  of  it.  The  mind  still  inclines  to  gr;ipple  with  it,  and  only  surceases 
the  struggle  under  the  conviction  of  the  incomprehensil)ility  of  the  subject  by  the  human 
understanding.  This  thought  therefore  comes  in  to  close  the  writer's  philosophizing  mider 
tiiis  head.  As  +  which  j  whenever] ''' '^'^  I-fg-ave'' ^"  (to-wit)''"'  my-j-heart'- ■*-'  to 
+  know  wisdom,  |j  Comp.  i,  17.  The  problem  cotild  not  be  kept  entirely  out  of  the 
writer's  metaphysical  thoughts,  nor  need  it  be  out  of  ours;  for  piety  does  not  require  us  to 
ignore  oiu-  outward  troubles,  much  less  our  inward  imperfections.  It  simply  dennuids  that 
we  should  apply  the  antidote  of  human  patience  to  the  one  and  divine  grace  to  the  other. 
and  -I-  to  -1-  see  (to-wit) '' "'  the  +  humiliation'' "  which  has  +  been-h  done "•  " 
ascent-wise  lujKni]  the-l-earth,  ||  This  clause  is  added  in  order  to  define  nmre  exactly 
the  particular  ti^'ld  of  exploration  now  in  view;  namely,  the  troul)les  and  distresses  of  hinnan- 
ity  at  large,  (because  |that|  also  [even]  in-hthe  +  day  and  |  or] -h  in -I- the -I- night 
sleep  with -I- his '■'4- eyes  there -f  is  nothing -(- of -h  him  seeing;"'')!  This  clause 
is  still  further  cpexegetical,  j)ointing  out  more  speciricnlly  tiie  i)recise  feature  of  vexation, 
which  is  therefore  expressed  in  its  strongest  form:  the  anxieties  of  life  do  not  permit  its 
subject  to  rest  day  or  night,  but  drive  him  on  Avith  ceaseless  activity  and  pertiu-batimi. 

17.  and^"  [then] "-i- 1  +  saw  (to-wit)''"'  all  the  +  doing  +  of  (the)  +  God/' '^•' 


'^  Any  one  or  some  person  individualized. 

^*var'  of  correlation.     Comp.  •^''  '•''  '■'"'. 

"  Here  naturally  comes  in  the  apodosis  of  the 


proposition,  the  protasis  of  which  was  introduced 
by  the  adverbial  relative  l)eginuing  the  previous 
verse. 


IX,  1 


ECCLESIASTES. 


101 


CHAPTER  IX. 

1  Like  things  happen  to  good  and  had.    4  There  is  a  necessity  of  death  mito  men.    7  Comfort  is  all  their  portion 
in  this  life.     11  God's  providence  ruleth  over  all.     13  Wisdom  is  better  than  strength. 


J^^  "V".       For   all  this  *I  considered  in  my  "heart 

• even  to  deolare  all  this,  that  the  righteous, 

and  tlio  wise,  and  tlieir  works,  are  in  the  hand  of 
God :  no  man  kuoweth  either  *  love  or  «  hatred  l>// 
all  (^that  is  [hatred;  all  is]  before  tlieni. 


Heb.  I  gave,  or,  set  to  my  heart. 


(heart,       6  love,       c  hatred,       i2that 


For  all  this  I  laid  to  my  heart,  even  to  A.  R. 
exj^lore  all  this ;  that  the  righteous,  and 
the  wise,  and  their  works,  are   in   the  hand  of 
God :  whether  it  be  love  or  hatred,  man  knoweth 


British. 


because  [that]  not  shall-be  +  able  (thel+man'- "  to  +  find'"-^  (to-wit)''^'  the  + 
doing-  which  has  +  been  +  done  ">  ^°  under  the  +  sun;  ||  This  tangled  maze  of  ter- 
rene alTairs  is  both  a  huniMU  transaction  and  a  divine  appointment;  yet,  as  the  author  con- 
tinualij^  affirms  (i,  8;  ii,  11;  vii,  14),  its  mysteries  are  intended  to  l)e  insolujjle  by  human 
jienetration,  probably  unfathomable  by  mortal  understanding,  in  +  which'"''  |as  much] 
which  [as  ]-' may  +  toil  ( the )+ man''"  to  +  search  +  for  it^  and  [yet  ]'^.'' not  he  +  will 
+  find '"•'■'  It;  II  His  most  intense  and  protracted  inquiries  will  be  fruitless  of  any  real  or 
ultimate  solution  or  reconcilement  such  as  to  satisfy  his  intellect.  The  only  repose  is  to  be 
found  in  the  acquiescence  of  the  heart  by  faith  in  the  superior  wisdom  and  goodness  of  the 
Creator  and  Ruler.  To  this  the  entire  treatise  before  us  conduces,  thus  i-eaching  a  rational 
as  well  as  emotional  conclusion  of  a  ])ractical  character,  and+also  if  shall  +  say  the  + 
wise  +  man  to-^  +  know  it,  not  will  +  he  +  be  +  able  to  +  find  ^''''  it.  ||  The  frequent 
pretensions  or  ho])es  of  the  sage  himself  soon  prove  equally  fallacious.     Comj).  i,  10. 

IX,  1.  This  chapter  contains  the  third  and  remaining  subdivision  of  the  third  and  last 
branch  of  the  second  or  observational  section  of  the  first  or  personal  part  of  the  main  or  ar- 
gumentative portion  of  the  book,  and  is  intended  to  show,  in  pursuance  of  the  transitional 
thought  just  enunciated,  that  an  humble  and  patient  acceptance  of  the  usual  experiences  of 
average  life  is  the  best  mode  of  securing  whatever  is  ])ossible  of  success  and  happiness 
among  mortals.  Because  (to-wit)'''"  complete  [all|  yon  |this| '  I  +  have -f- given >''"' 
to  ward "  my  +  heart,' -'•' and '-1- to -(- make -t- clear'  (to-wit)'-'"  complete  [allj  yon 
[this I,'  II  The  writer  proceeds  to  expound  more  closely  the  doctrine  of  the  divine  sover- 
eignty, and  to  apply  it  to  the  case  in  hand,  namely,  its  relation  to  human  experience  and 
conduct,  which  [thatp^---  the-l-just  and -t- the -f wise  and  +  their -f- services '  are 
in  +  the -I- hand '-I- of  (the)-l-God:  "-"'  ||  The  two  elements  of  sjjiritual  greatness,  which 
make  man  a  moral  being  and  superior  to  brutes,  namely,  virtue  (beautifully "mentioned  first) 
and  intelligence,  are  both  features  of  the  divine  image  (Gen.  i,  20),  and  therefore  charac- 
teristically within  the  prerogative  of  the  Almighty,  both  to  endow  and  to  conserve.  Con- 
sequently their  results  likewise  (here  designated  by  a  peculiar  form  of  the  Heb.  w^ord  usually 
denoting  the  exercise  of  one's  active  powers)  are  pre-eminently  within  his  province  to  con- 
trol, promote  or  prevent.  This  synergism  is  the  constant  doctrine  of  the  author  (comp.  es- 
pecially viii,  17)  and  of  common  sense,  also'  love  also'  hatred  there  is  nothing"  4- of 
knowing- "(the) -I- man;'-'' II  This  is  added  to  qualify  the  preceding  proposition,  that 
is,  to  show  in  what  particular  respect  the  great  principle  of  divine  supremacy  or  superin- 
teudency  is  here  applied:  it  is  the  issue  of  human  endeavor  which  the  writer  Is  aiming  at, 
in  other  words,  its  success;  and  this  is  mainly  achieved  in  the  acquisition  of  the  affection  or 
dislike  of  our  fellows,  or  at  least  these  are  the  most  pojiular  and  obvious  criteria  of  earthly 
good  or  bad  fortune.  Comp.  iv,  4,  IG;  viii,  10.  the -I- complete  [whole]  is  to -I- their 
+  face  [before  them].  ||     The  outcome,  whether  favorable  or  the  reverse,  is  necessarily  hid- 


^^  fihel,  the  alternate  (by  transmutation  of  liquids) 
for  sh-  the  contracted  form  of  the  relative  iishcr  ; 
frequent  in  the  Talmud,  but  not  therefore  a  mark 
of  post-Biblical  date,  since  it  occurs  in  Jonah  (i,  T). 

"'  An  unusual  redundancy  of  the  relative,  not 
exactly  paralleled  by  Aramaic  usage,  and  therefore 
no  further  evidence  of  later  date,  but  analogous  to 
the  characteristic  freedom  with  which  the  author  so 
frequently  employs  this  particle. 

■-'*  A  construction  of  the  infin.  frequent  in  Greek 
and  Latin,  and  not  at  all  foreign  to  the  Heb.  idiom  ; 
comp.  especially  iii,  18. 

'  The  demonstrative  is  here  a  connecting  link 
between  the  preceding  and  the  following  thought, 
as  the  introductory  conjunction  implies. 


^  V"^,  equivalent  here  to  the  usual  /«,  to. 

^  vav  of  parallelism  =  even. 

*  biiwr,  cognate  with  the  equivalent  burar  (clar- 
ify) of  iii,  18.  The  infin.  construct  is  here  used 
very  much  like  the  absol.  ndthown  in  viii,  9,  to  con- 
tinue the  statement  by  an  explanatory  or  more  ex- 
plicit clause. 

^  'ahddf'i/hem,  not  from  'ebed,  a  servant ;  but  from 
a  collateral  form  'dbdcl,  found  here  onl.v,  and  there- 
fore not  an  evidence  of  later  date,  as  it  is  not 
Chaldee.     See  note  ''•-'-. 

•>  A  frequent  metaphor  fov  jwiocj: 

'  r/ain  as  a  correlative  thus  repeated  =  whether 
— or. 

'^  That  is,  no  one  at  all  knows.     See  note  '^^  ^. 


102 


ECCLESIASTES. 


IX,  2 


J^^  "y  _       2  *A11  "  tilings  come  alike  to  all :  there  is 

— ' one  event  to   the   *  righteous,  and   to   the 

« wicked;  to  the  good  and  to  the  clean,  and  to  the 
unclean ;  to  him  that  sacriticeth,  and  to  him  that 
saeriticeth  not:  as  k<  the  good,  so  /'.«  the  ''sinner: 
and  he  that  swearcth,  as  «  he  that  fearetli  an  oath. 

3  This  is  an  evil  among  all  "^  things  that  are  done 
under  the  /sun,  that  there  is  one  event  unto  all : 
9 yea,  also  the  heart  of  the  sons  of  men  ''is  full  of 
evil,  and  madness  is  in  their  heart  while  they  live, 
and  after  that  t?i,e//  go  to  the  dead. 


Ps.  Ixxiii,  ♦  3 ;  xii,  13 ;  Mai.  iii,  15. 


1611.     athines         &  righteous  and        c  wicked, 
ehe      /Sun,       g'ytaalso       his       i2 


d  sinner. 


it  not;  all  is  before  them.     All  things  J^    J^_ 
come  alike  to  all :  there  is  one  event  to 


the  rigliteous  and  to  the  wicked  ;  to  the  good  i  and 
io  the  clean  and  to  the  unclean  ;  in  him  that  sacri- 
ficeth  and  to  him  that  sacriticeth  not :  as  is  the 
good,  so  is  the  sinner;  and  he  that  swearetli,  as  he 
3  that  feareth  an  oath.  This  is  an  evil  in  all  that  is 
done  under  the  sun,  that  there  is  one  event  unto 
all :  yea  also,  the  heart  of  the  sons  of  men  is  full 
of  evil,  and  madiiess  is  in  their  heart  while 
tliey   live,  and   after  that  they  go  to   the   dead. 


»  Some  ancient  versions  read,  and  to  the  evil ;  to    British. 
the  clean  d:c. 


den  from  each  human  being  in  advance  of  his  endeavors,  and  often  continues  doubtful  to 
the  end  of  life,  even  if  then  delinitely  and  fully  secured.  This  uncertainty  the  writer  con- 
tinually refers  to  as  the  most  discouraging  and  per})lexiug  feature  of  earthly  ambition  and 
htmian  exeition  (i,  11;  ii,  1(5-21;  iii,  22;  vi,  12;   vii,  14;  viii,  7,  17;  ix,  12). 

2.  The  H- complete  [wholej"  is  as  +  that  +  which  is  to  +  the  +  complete  [whole]^;  || 
One  issue,  however,  inevitably  betides  all  human  beings,  whether  they  come  under  the  pre- 
ceding category  (tlie  good  and  sagacious)  or  not ;  they  must  alike  die  at  last  (ver.  3,  and 
especially  ver.  6,  which  looks  back  to  their  good  or  bad  rej^utation,  as  in  ver.  1).  This  too 
is  emi)hatically  the  divine  decree  (Gen.  iii,  19).  It  is  the  dirge  running  in  the  minor  key 
thi-oughout  the  treatise,  from  the  introduction  (i,  4)  to  the  conclusion  (xii,  14).  a -f- hap ''''"'' 
one  is  to-i-the-Fjust+iiiaii  and -I- to  +  the -l- wicked  +  man,  ||  Here  the  fact  is  detiued 
as  an  occurrence,  or  something  to  transpire  unexpectedly  (comp.  ver.  12)  but  surely  (comp. 
viii,  8),  and  its  commonalty  is  more  plainly  reiterated  (comp.  ver.  3).  But  in  addition  its  in- 
discriminate and  universal  infliction,  independently  of  character  or  conduct,  even  of  morality, 
is  here  specially  brought  out.  Its  indifference  to  intellectual  cliaracter  had  previously  been 
sufficiently  indicated  (ii,  15;  iii,  19);  but  tliis  absolutely  promiscuous  fate  of  tlie  virtuous  and 
the  vicious  had  only  been  mentioned  incidentally  or  exceptionally  (vii,  15  ;  viii,  14).  to  -f  the 
+  good  +  mail  and  +  to  +  the  +  clear  +  man  and  +  to  +  the  4- foul  -l- man,  ||  The  classitica- 
tiou  now  descends  from  the  genei-al  religious  character  to  the  ceremonial  condition,  by  which 
all  .Jews  (liowever  "good"  iu  their  ordinary  or  natural  relations)  were  temporarily  but  very 
rigidly  and  effectually  separated  into  two  classes,  and  one  of  them  del)arrcd  from  all  the 
privileges  of  sacred  association  open  to  the  otlier.  and -I- to  4- the  +  one -h  slaughtering" 
[sacrificing]  and  +  to  +  one  +  who  is  nothing  +  of-l- him  slaughtering  [sacrificing]  ;|| 
Here  a  specific  act  of  piety  is  selected  as  distinguishing  the  strictly  devout  from  the  negli- 
gent professor  of  .Judaism.  Most  of  the  sacrifices  were  voluntary,  and  even  those  of  expia- 
tion on  the  part  of  indi\iduals  were  not  enforced  by  any  public  or  express  penalty.  IMulti- 
tudes  of  tolerably  reputable  citizens  could  therefore  easily  shirk  them.  Still  the  omission 
could  not  fail  soon  to  become  notorious,  especinlly  if  (as  the  phraseology  liere  implies)  it 
was  liabitual  or  total,  as  +  is -t- the  +  good -I- man  as  [so| -i-is-fthe-l-sinning  one,  ||  The 
common  mortality  is  liere  resumjjtively  stated  in  general  terms  but  those  of  a  still  wider 
nature,  so  as  to  include  any  violator  of  moral  or  religious  duty,  the -1- one  +  se vening- 
himself  [swearing]'"  as -1- one  +  which  [who]  is  a -f- se venedness  [oath]  fearing.il  Once 
more  the  classification  descends  to  a  special  act  of  a  personal  description,  indicating  (in  ac- 
cordance with  Oi'iental  ideas)  not  so  mucli  the  habit  of  profanity  as  rather  careless  oath-taking 
boi-dering  upon  perjury,  or  perhaps  merely  treachery  to  sworn  obligation  (comp.  Psa.  xv,  4) 
or  even  to  vows  (comp.  v,  4  [3]).  The  scrupulous  or  conscientious  person,  according  to  the 
Decalogue,  is  here  jiointed  out;  whei'eas  pi-evious  clau.ses  designate  the  punctilious  or  exact 
man  after  tlie  I^evitical  code.      Neither  of  them  was  necessarily  Pharisaical. 

3.  Yon  |This]  is  a  +  bad-f-thinK''"'  in -I- complete  [all|  which  has -i- been  +  done 
under  the -f  sun,  ||  The  same  to])ic  is  here  continued  witli  an  emphasis  denoted  by  the 
re])etition  with  a  iormal  title;  com}),  v,  13  [12],  16  [15];  vi,  1,  2.  because  [that]  a-t- 
hap"'  "■  one  is  to -I- the -l- complete  [whole] :  ||  This  is  to  be  interpreted  as  a  condensed 
and  clearer  statement  of  the  first  two  clauses  of  ver.  2,  and  in  like  manner  refers  to  the 
universal  doom  of  mortality  among  men.  and-l-also"  the '■ ' -t-heart4-of  the'*'  build- 
ing-ones [sons]+of  (the)-i-man''"  is  fuU-Hof '"  bad,'-'"  ||  The  knowledge  of  this  fate, 
instead  of  leading  men  to  repentance,  reformation  and  piety,  generally  urges  them  on  to 
deeper  indulgence  in  dissipation  and  irreligion.     Comp.  viii,  11.     and-f-boastfulnesses 


*  In  this  apothegniatic  alliteration,  the  first 
"  all "  is  evidently  sing,  and  neiit.,  referring  to  an 
event  (namely,  death) ;  while  the  second  is  as  obvi- 
ously masc.  and  plur.,  referring  to  persons  (namely, 
of  various  classes). 

'"  Niph.  part,  of  shdba' ;  a  sevenfold  repetition 


apparently  having  been  the  original  form  of 
oath. 

"  gam  is  here,  on  account  of  the  adversativeness 
of  the  clauses,  equivalent  to  nevertheless. 

'2  mdle  (here  the  verbal  adj.)  governs  an  object 
like  a  trans,  verb. 


IX,  4 


ECCLESIASTES. 


103 


A.V. 


4  TFor  to  liim  that  is  joined  to  all  the 
"living  there  is  hope:  for  a  living  dog  is 


better  tliaa  a  dead  *  lion 

5  For  the  living  know  that  they  shall  die :  but 
the  dead  know  not  any  thing,  neither  <=have  they 
any  more  a  ''reward;  for  the  memory  of  them  is 
forgotten. 

6  Also  their  love,  and  their  hatred,  and  their 
« envy,  is  [have]  now  perished  ;  neither  =  have  they 
any  more  a  portion  for  ever  in  any  J  thing  that  is 
done  under  the  ff  sun. 


4  1  For  to  him  that  is  joined  with  all  the  A.  PI. 
living  there  is  hope :  for  a  living  dog  is 

5  better  than  a  dead  lion.  For  the  living  know  that 
they  shall  die  :  but  the  dead  know  not  any  thing, 
neither  have  they  any  more  a  reward;   for  the 

6  memory  of  them  is  forgotten.  As  well  their  love, 
as  their  hatred  and  their  envy,  is  now  perished ; 
neither  have  they  any  more  a  portion  for  ever  in 
any  thing  that  is  done  under  the  sun. 


1611.       a  living,        6  Lion, 
/thing     ffSuu. 


chave        rf  reward,        <  envy  Is 


a  Another  rcnclinj;  is.  For  who  is  exempted  f    With    British. 
all  (S:c.  or,  who  can  choose  f    With  all  c£c 


[crazines.s]  '<  '^^  are  in  +  their  +  heart  in  +  their  +  lives, '^  f  They  are  even  driven  to  des- 
peration by  a  consciousness  of  the  brevity  of  their  stay  on  earth;  conip.  1  Cor.  xv,  32.  and 
+  its  +  afters  [afterwards]  are  toward  -  the  +  dead.  ||  In  this  .state  of  hallucination  they 
pass  olf  the  present  stage  of  being  into  the  unknown  and  inactive  state  of  existence  (ver.  6), 
where  there  is  no  opportunity  of  retrieving  the  wasted  probation  (viii,  10).  What  a  melan- 
choly reflection  I 

4.  Because  who  is  it  which  [who]  would -t- choose '*  it  [death]?''!  No 
one  instinctively  or  deliberately  prefers  to  die;  for  it  is  well  settled,  as  a  medical  if  not 
jihilosophical  principle,  that  suicide  is  prima-facie  evidence  of  mental  or  moral  insanity,  or 
perliaps  pliysical  disease.  Nor  does  this  conflict  with  the  language  of  ii,  17;  iv,  3;  vi,  3 
which  is  but  the  utterance  of  a  momentary  regret  or  the  hyperbolic  expression  of  chagrin. 
Men  cling  to  life  even  under  extreme  misery,  and  only  relinquisli  it  under  the  sternest 
necessity.  The  exceptions  to  this  rule  are  too  trifling  to  be  considered  in  this  average  ac- 
count, toward '  complete  [all]  the  +  living-  there  +  exists '' "  trustfulness ;  i  There 
is  some  degree  of  confidence  to  be  exercised  with  respect  to  one  still  alive  (-'While  there  is 
life,  there  is  hope  " ),  more  or  less  reliance  to  be  placed  upon  iiim,  a  measure  of  good  yet  to  be 
expected  from  him;  but  when  he  is  dead  of  course  all  this  utterly  ceases.  This  is  said  as 
a  subjective  as  well  as  oljjective  reason  for  the  tenacious  love  of  life,  which  (in  the  form  of 
"self-preservation")  is  commonly  predicated  as  "the  first  law  of  nature."  because  as 
to -I- a -I- dog-  alive,  he  is  good  from  [more  than]  the" -h  lion  the -I- dead.  ||  Evidently 
a  proverbial  expression  of  the  advantage  of  life  over  deatli  under  whatever  circumstances; 
the  Oriental  extremes  of  animal  rank  being  selected  to  enhance  the  conti'ast. 

5.  Because  the -i- living  are  knowing  which  [that] -f- they -i- will  4- die ;  !i  This 
at  least  they  are  sure  of,  althougli  they  cannot  foresee  its  exact  time,  and  [but] -h the -I- 
dead  there  +  is  nothing  4-  of  +  them  knowing  whatever,  ll  They  have  not  even  this  to 
look  forward  to.  In  the  jjresent  book  the  departed  are  coiirctly  represented  as  unaware  of 
any  sublunary  transaction  (ver.  10) ;  although  the  state  of  the  disembodied  spirit  is  not  de- 
scribed (iii,  '31).  The  language  of  this  text  therefore  is  not  to  be  strained  so  as  to  include  a 
declaration  of  absolute  unconsciousness,  which  would  be  inconsistent  with  the  author's 
doctrine  of  future  awards  (xii,  7,  14),  and  there  is  nothing  +  of '^' '  again  to+them 
hire  [gain] ;  ||  They  are  beyond  the  reach  of  worldly  influences  and  incentives,  i.  e.,  in  a 
fixed  and  (in  so  far)  liopeless  condition.  It  is  clear  that  the  writer  did  not  believe  in  a 
"second  probation  "  after  death.  Tlie  phrase  is  exactly  parallel  with  that  in  the  second 
clause  of  the  following  verse,  because  has  +  been  +  forgotten  their  -i-  remem- 
brance :  II  They  are  not  only  insensil)le  to  earthly  concerns,  but  survivors  are  oblivious  of 
them  in  turn  (comp.  i,  11;  ii,  IG);  and  they  may  therefore  be  coimted  out  of  all  human 
calculations  (ver.  4). 

6.  also' their -1- love  also' their -h hatred  also' their -}- jealousy  already  it -1- 
has-l-lost  itself,  II  These  terms  evidently  point  back,  the  i\)rmer  two  to  ver.  1,  and  the 
third  to  iv,  4 ;  and  (like  many  other  minute  and  therefore  unconscious  coincidences  that 
have  been  pointed  out)  they  incontestably  show  the  unity  and  authenticity  of  the  entire 
treatise,  and-f-a  +  lot  there  is  nothing-i-of  ■^' '  to-hthem  again  for -ft  he  4- vanish- 
ing-point [ever]''"  in  +  complete  [all]  which  has  +  been  +  done  under  the  +  sun.  || 
Equivalent  to  the  last  clause  of  the  i)receding  verse,  and  to  be  expounded  in  like  manner. 
It  is  even  more  absolutely  exclusive  of  terrene  pursuits  and  destiny. 


'^  The  plur.  of  this  word  (comp.  note  "■ '-)  is  here 
equivalent  to  all  their  life  long. 

'■•  The  Masoretic  reading  (to  be  pointed  yibchdr) 
is  sufficiently  intelligible,  and  more  consistent  with 
the  oV)viously  interrogative  force  of  the  first  pro- 
noun than  the  marginal  transposition  ifchubbdr. 
See  the  critical  apparatus. 


'5  The  object  (implied)  of  the  verb  is  most  nat- 
urally to  be  gathered  from  the  context,  especially 
the  noun  (<Ieiid)  innnediately  preceding.  Or  we  may 
render,  "  For  who  [is  tiierc]  tliat  can  choose  [in  the 
matter] '?"  since  death  is  inevitable.  Our  inter- 
puuctiou  agrees  with  the  Masoretic. 

""  Art.  used  for  dignitv  and  distinctiveness. 


104 


ECCLESIASTES. 


IX,  7 


J^  "y _       7  *  Go  thy  way,  eat  thy  bread  with  joy, 

— '- and  drink  thy  wine  with  a  merry  heart;  for 

God  now  accepteth  thy  works. 

8  Let  thy  garments  be  always  wliite ;  and  let  thy 
head  lack  no  ointment. 

9  *Live  joyfully  with  the  "wife  whom  tliou  ''lovest 
all  the  days  of  the  life  ot  thy  vanity,  whioh  he  hath 
given  thee  under  the  <^  sun,  all  the  days  of  thy  vanity  : 
+for  that  is  thy  portion  in  <^  this  life,  and  in  tliy  labour 
which  thou  takest  under  the  <^  sun. 

10  Whatsover  thy  hand  lindeth  to  do, do  «  it  with  thy 
/might ;  for  there  is  no  work,  nor  device,  nor  knowl- 
edge, nor  9  wisdom,  in  tiie  grave,  whither  thou  goest. 


'  Heb.  See,  or,  enjoy  life.       t  cli.  ii,  24  ;  iii,  13 ;  v,  18. 


1611.     awife,       fclovest,       cSun       rfthis        e  it        /might: 
g  wisdom  in 


7  Go  thy  way,  eat  thy  bread  with  joy,  J^^  J^_ 
and  drink  thy  wine  with  a  merry  heart;  — - 

8  for  God  hath  already  accepted  thy  works.    Let  thy 
garments  be  always  white;  and  let  not  thy  head 

g  lack  ointment.    '  Live  joytuUy  with  the  wife"  whom 

thou  lovest  all  the  days'of  the  life  of  thy  vanity, 

which  lie  hath  given  thee  under  the  sun,  all  tl'ie 

days  of  thy  vanity  :  for  that  is  thy  portion  in  life, 

and  in  thy  labour  wherein  thou  labourest  under 

10  the  sun.     Whatsoever  thy  hand^findeth  to  do, 

do  it  with  tliy  might;  for  there  is  no  work,  nor 

device,  nor  knowledge,  nor  wisdom,  in  =  °  Sheol, 

whitlier  thou  goest. 


1  Or,  Enjny  (Heb.  See)  life       2  Or,  attaineth  to  do  bij  thy 
strength,  that  do       3  h 


« the  gi-ave,       •>  Heb.  Sheol. 


BrltUh. 


7.  Here  ensues  a  practical  lesson  drawn  from  the  continuance  of  the  present  opportuni- 
ties of  existence,  which,  while  it  lasts,  still  affords  some  means  not  onlj"^  of  activity  and 
recognition,  but  even  of  positive  enjoyment.  This  last  therefore  it  is  our  duty  aiul  priv- 
ilege to  seize  u])oo  and  realize.  Hence  tlie  writer  assumes  a  tone  of  exhortation  in  a  more 
clieerful  mood  than  liitherto  prevalent  in  liis  treatise.  Walk,''  eat  "with  +  gladness  thy 
-I- bread,  and  +  drink  with -l- a  +  heart  good  thy -t- -wine;  Ij  The  (moderate)  use  of  the 
ordinary  comforts  of  life  (summed  up  under  tlie  frequent  category  of  the  two  main  elements 
of  Oriental  food  and  beverage)  is  liere  enjoined  (as  often  elsewhere  in  this  book ;  com]),  ii, 
24;  iii,  13;  v,  18  [17],  19  [18];  viii,  15),  as  a  token  of  the  genial  temper  which  alone  can 
smooth  the  asperities  of  htiman  experience,  and  reconcile  or  put  out  of  sight  its  enigmas, 
because  already  has -l- accepted  (the)  -F  God i'' ''''''  (to-wit)  '■  *'  thy  +  deeds.  ||  Such 
a  course  is  agreeable  to  the  divine  provision,  and  this  is  at  once  the  ])ermissiou  and  the  reg- 
ulation of  earthly  pleasure.  Tliis  motive  and  rule  the  writer  never  fails  to  add  in  con- 
nection Avith  his  advice  of  physical  gratification ;  see  the  passages  last  cited ;  and  so  again  in 
ver.  9. 

8.  The  author  now  advances  to  indulgences  of  a  recreative  sort,  tlie  tokens  of  which  he 
likewise  recommends  as  an  offset  to  dispel  the  commimal  ills  of  life.  In -|- complete 
[every]  coursing  [season]  let -I- be-extant  thy -I- robes  "white,  ||  On  suitable  occasions 
the  holiday  dress  is  to  be  brouglit  out  and  worn  as  a  sign  of  joy  in  the  circle  of  friends,  as 
if  at  an  entertainment.  Comp.  Matt,  xxii,  11.  and  +  oil  ascent-wise  [upon]  thy -I- head 
nay'''  let  +  lie-lacking.  |i  Anointing  the  hair  with  perfume  was  a  nuu-k  of  Aveleome  to  a 
guest  (see  Luke  vii,  4()),  and  thus  is  associated  Avith  a  good  meal,  Avhich  appropriately  fol- 
lows the  preceding  direction  here.  The  Avhole  is  a  metaphor  for  enjoying  the  good  things 
of  earth  Avhile  one  may. 

9.  A  still  higher  form  of  associated  delight  is  noAV  introduced  as  the  crowning  feature 
of  earthly  happiness — the  wedded  state  and  the  home,  which  the  humljlest  citizen  may  i)os- 
sess  and  appreciate,  as  excltxsively  his  own  and  a  solace  from  the  cares  and  toils  and  disap- 
pointments outside  that  charmed  oasis.  See"'^  life'"''"  conjointly- with  a  +  "woman 
[wife]  "which  [Avhom]  thou -f- hast -f loved,  ||  "Married  life"  is  its  full  form  of  natural 
expression,  provided  nuitual  love  is  its  basis  and  its  bond,  complete  [alll  the-Fdays  + 
of  thy  +  breath,''^  ||  The  former  part  of  this  clause  implies  an  early  and  monogamous 
union,  and  the  latter  a  transient  period  at  the  longest  (comp.  A'i,  12).  "which  He -I- has  4- 
gi"Ven  to -1- thee  under  the -f  sun,  ||  Our  stay  on  earth,  whether  long  or  short,  is  a  di- 
vine allotment,  and  should  be  passed  in  vicAV  of  the  consequent  responsibility;  yet  Avith  a 
cheerfulness  resultant  from  the  reflection  that  its  bestowal,  its  continuance  and  its  termina- 
tion are  all  at  the  divine  pleasure,  complete  [all]  the 4- days 4- of  thy-)- breath  ;'•  ^  || 
This  is  an  emphatic  repetition  as  an  enforcement  of  the  moral  just  drawn,  because  he 
[it]'''"  is  thy4-lot  in4-(the)''^'''  +  life,''''"  II  A  more  explicit  enlargement  of  the  same 
thought,  designed  to  bring  out  more  clearly  God's  benevolence  in  the  gift,  and  man's  right 
to  appro])riate  it  accordingly,  and  4- in  4- thy  4- toil  "which  thou'''"  art  toiling  in 
under  the-t-sun.  1|  This  is  added  to  shoAV  that  not  merely  life  is  pleasin-e  hut  labor  like- 
Avise,  and  personal  and  intense  at  that,  thus  fiu-nishing  (as  usual  Avith  the  Avriter)  a  link- 
thought  to  the  next  verse. 

10.  Accordingly  the  author  now  diverges  to  a  second  means  of  relieving  the  irksome- 
ness  of  life's  details,  namely,  useful  em])loyment,  Avhich  all  physicians  as  well  as  philoso]ihers 
know  is  a  wholesome  renmdy  for  ennui ;  and  for  this  the  Avay  had  already  been  prepared  by 
the  diversion  of  the  sore  and  jaded  mind  through  the  kinclly  offices  of  ]n'ivate  and  social 
relaxation.  Complete  [All]'  "which  may -f  find  thy  4- hand  to  4- do,  ||  The  hmnan 
spirit  will  be  occupied  witii  something,  and  the  brain  will  imj)el  the  muscles  in  some  ex- 


''  The  imper.  of  this  verb  is  constantly  used  in  the  cohortative  souse  of  the  Eng.  "  Come,"  or  "  Go." 


IX,  11 


ECCLESIASTES. 


105 


J^  "\7'_       11  ^I  returned,  and  saw  under  the  «8un, 

— ' '-  ''that  the  race  <=«'«  not  to  the  swift,  nor  the 

battle  to  the  strong,  neither  yet  bread  to  the  wise, 
nor  yet  riches  to  men  of  understandinsr,  nor  yet  favour 
to  men  of  skill ;  but  time  and  chance  happeneth  to 
them  all. 


a  Sun,       6  That       c  is 


11      I  returned,  and  saw  under  the  sun,  _A..  R. 

that  the  race  is   not  to  the  swift,  nor  ' 

the  battle  to  the  strong,  neither  yet  bread  to  the 

wise,  nor  yet  riches  to  men  of  understanding, 

nor  vet  favour  to   men  of  skill ;   but  time  and 
'- 1 . 


ternal  expression  of  its  schemes  and  volitions.  For  him  who  feels  the  busy  impulse,  work 
is  not  far  distant.  The  very  child  labors  at  his  play,  for  the  young  blood  courses  rapidly, 
and  the  fresh  limbs  are  growing  with  impatient  zest.  The  most  miserable  man  is  the  lazy 
one,  and  idleness  is  the  foster-mother  of  vice,  with  +  thy  +  force  do  ;  ||  The  charac- 
teristic energy  of  the  writer,  revealed  in  the  gigantic  schemes  and  still  more  boundless  am- 
bition of  chlTi  and  ii,  communicates  itself  to  his  exhortation,  and  he  would  infuse  his  own 
spirit  into  his  disciples  and  readers.  "Whatever  is  worth  doing  at  all  is  worth  doing 
well,"  and  needs  to  be  thoroughly  as  well  as  promptly  done  in  order  to  be  effectual  and 
permanent.  The  influence  of  a  controlling  head  and  a  diligent  hand  are  all-powerful  in 
every  enterprise;  while  a  lack-lustre  mind  is  a  sure  omen  of  failure.  Comp.  Prov.  x,  4; 
xii,  24;  xiii,  4;  xxi,  5;  xxii,  29;  Rom.  xii,  11.  because  there  is  nothing- -f  of  deed 
and  [or]  -1- contrivance  and  [orj  +  knowledge  and  [or| -i- wisdom  in-i- Sheol,'" 
which"'"  thou''-"  art  walking-  there-ward.  ||  The  brevity  and  uncertainty  of  life, 
and  the  certainty  and  irrevocability  of  death  are  the  cogent  reasons  for  the  utmost  possible 
activity  consistent  with  health  and  longevity.  On  the  cessation  of  our  powers  at  dissolu- 
tion, see  on  ver.  5.  We  are  constantly  "tending  to  the  tomb,"  and  must  .soon  finally 
repose  there — each  for  himself  individually.  This  sounds  like  the  i)remonition  of  an  old 
man,  and  is  reechoed  more  fully  in  cli.  xii. 

11.  From  this  general  exhortation  to  diligence  as  an  essential  condition  of  success,  the 
writer  now  reverts,  Ijy  way  of  qualification,  to  iiis  fundamental  theme,  the  apjiareutly  for- 
tuitous character  of  human  events  notwithstanding;  although  they  really  are  imder  divine 
direction,  and  are  dependent  ujwn  human  energy,  yet  the  same  uncertainty  attends  them, 
which  is  characteristic  of  everything  sublunary,  and  which  is  in  fact  part  of  the  plan  of 
Providence.  I+retumed"' '  and-f  there -F  was -ha  +  seeing'*' under  the -f  sun,  ||  The 
phraseology  indicates  the  introduction  of  a  modifying  ol)servatiou.  because  [that]  not 
to -1- the  +  light  ones  is  the-l-race,  ||  That  is,  the  prize  in  competition  is  not  always 
awarded  to  those  most  favoral)ly  constituted  or  situated  for  attaining  it.  Comp.  the  fable 
of  the  hare  and  the  tortoise.  This  and  the  following  proverbial  statements  are  not  merely 
expressions  of  exceptional  variations  from  a  general  rule,  but  practically  corroborations  of 
it;  for  the  failure  on  a  close  and  final  examination  will  be  found  to  be  owing  to  undue 
reliance  upon  native  resources,  and  consequent  remissness  in  care,  effort  and  application. 
and -f  not  to -H  the  +  stalwarts  the -I- devourment  [fight],  ||  Because  skill  and  agility 
are  often  more  than  a  match  for  mere  burliness  and  courage,  and -I- also'"  not  to-H 
the-l-wise  ones  is  devoured-thing  [bread],  ||  The  additional  particle  thrown  in  at  the  be- 
ginning of  this  series  indicates  a  change  from  physical  to  moral  qualifications.  Philoso- 
phers are  rather  notorious  for  their  poverty,  and  they  who  "live  by  their  wits"  have  pro- 
verbially rather  a  hard  livelihood,  and-1-also'"  not  to -I- the -1- thoughtful""  ones  is 
wealth,  II  ]Millionaires  are  by  no  means  characterized  by  mental  (much  less  literary) 
acumen :  prosperity  in  business  depends  rather  upon  sobriety,  prudence  and  a  well-balanced 
exercise  of  mediocre  ability  than  upon  alertness  or  even  shrewdness  or  enterprise.  Hence 
speculators  do  not  often  die  rich.  But  in  every  case  it  remains  true,  that  other  things  being 
equal,  a  close  and  steady  attention  to  our  own  concerns  in  person  is  conducive  and  even 
necessary  to  success  in  financial  or  any  other  lines,  and -I- also  ' '^  not  to -(- the -F  know- 
ing ones  is  favor ;  II  Mere  learning  does  not  confer  po])ularity;  on  the  contrary  erudition, 
technical  science  and  studious  habits  rather  tend  to  alienate  or  at  least  isolate  men  from 
the  mass  of  their  fellows,  and  a  "book-worm"  is  a  bore  even  in  literary  circles.  With  all 
his  devotion  to  philoso])hy  (ii,  3,  13;  viii,  16)  the  writer  does  not  fail  to  acknowledge  the 
incompetency  of  such  ])ursuits  for  personal  aggrandizement  and  worldly  acquisition  (i,  18; 
ii,  15,  16,  19,  21;  vi,  8;  vii,  28),  valuable  as  a  well-trained  and  amply-stored  mind  is  in- 
trinsically (ii,  13;  vii,  11,  12;  viii,  1).  and  serviceable  as  is  expertness  for  specific  purposes 


^*  After  the  example  of  the  Revised  Version  I 
have  preferred  transliterating  to  translating  this 
word,  especially  for  two  reasons:  (1)  It  is  used 
without  the  art.  like  a  proper  name,  and  therefore 
sliould  not  be  treated  like  an  ordinary  appellative ; 
and  (2)  There  is  no  good  English  word  now  in  use 
("hell"  was  originally  its  strict  equivalent)  which 
exactly  represents  it,  and  a  clumsy  and  imprecise 
10 


periphrase  or  combination  would  become  necessary. 
It  means  simply  the  "  hidden  "  (lit.  asked  for)  place 
(imaginary)  or  state  of  departed  spirits,  irrespective 
of  their  moral  character  or  final  destiny. 

"''  Comp.  note  '•'"''  ^'. 

"  cfam  has  here  the  (at  first  adversative  and 
afterwards  contiuuative)  force  of  cnrreapondbicih/. 

■-'"  Niph.  (reflex.)  of  hhjn,  self-considerafe. 


106 


ECCLESIASTES. 


IX,  12 


_^_  "V.       12  "For  man  also  kimweth  not  liis  *time : 

as  the  fishes  that  are  taken  in  an  evil  net, 

and  as  the  birds  that  <^  are  caught  in  the  snare ;  so 
^  are  the  sons  of  nun  « *snared  in  au  evil  time,  when 
it  falleth  suddenly  upon  them. 

13  1[This  wisdom  have  I  sgen  also  under  the /sun, 
and  it  seemed  great  unto  me  : 

14  There  was  a  little  eity,  and  few  men   [were] 
within  it;  and  there  came  a  great  ffking  against  it, 
and  besieged  it,  and  built  great  bulwarks  against  it: 

12  chance  happeneth  to  them  all.    For  man  _A..  H. 

also  knoweth  not  his  time :  as  the  fishes ■ 

that  are  taken  in  an  evil  net,  and  as  the  birds  that 

-  are  caught  in  the  snare,  even  so  are  the  sons  of 
men  snared  in  an  evil  time,  when  it  falleth  sud- 
denly upon  them. 

13  I  have  also  seen  wisdom  under  the  sun  on  this 

14  wise,  and  it  seemed  great  unto  me:  there  was  a 
little  city,  and  few  men  within  it ;  and  there  came 
a  great  king  against  it,  and  besieged  if,  and  built 

*  Prov.  xxix,  6. 

1611.    «*For    itimi,    care    dare     csnared    /Sun,    fKing 

British. 

(iv,  13:  ix,  14-18:  x,  10,  12-15).  because  coursing  [season]'"''  and  +  hit"  ^111  + 
happen  +  to  (to-wit)''^'  complete  [allj  +  of+them.  !|  Everybody  is  subject  to  the 
iutiueuces  ol"  siirrouuding  circumstances,  which  are  here  classitiecl  under  two  heads:  (1)  oc- 
casion  or  opportunity  (whether  of  time  or  phice),  as  needful  for  the  development  of  talent 
and  acquirement;  and  (2)  concomitants  (whether  of  persons  or  things),  as  powerful  acces- 
sories in  promoting  or  retarding  one's  actions.  These  (aud  numerous  other  particulars)  more- 
over are  so  apparently  casual  and  so  really  unforeseen  (in  most  cases)  that  no  one  can  securelj^ 
reckon  upon  them  in  advance  (comp.  ii,  19;  iii,  22;  vi,  12;  viii,  7.  17;  xi,  2,  5,  6).  This 
we  call  "accident,"  and  it  is  practically  such  to  man,  but  not  with  God.  The  great  and 
final  one  of  these  seemingly  fortuitous  occurrences  is  reserved  for  a  more  emi^hatic  state- 
ment in  the  next  verse ;  comp.  vi,  6. 

12.  Because  also""  not  is  kno^wing  (the) '■"  +nian  (to-wit)'- ^'  his -i- coursing- 
[season]  :  '''■ '  ||  The  hour  of  death  is  here  referred  to,  as  the  latter  part  of  the  verse  shows: 
and  this,  although  divinely  opportune  (iii,  2)  aud  certain  (viii,  8),  to  men  equally  with 
brutes  (iii,  19,  20),  and  that  irrespective  of  intellectual  or  moral  peculiarities  or  preemi- 
nence (ii,  15,  16;  vii,  15;  viii,  14;  ix,  2,  8),  is  hidden  from  mortals  by  the  impenetrable 
veil  of  futurity.  This  last  thought  is  enlarged  in  the  remainder  of  the  verse,  as -f- the 
-f  fishes  "which -f  are  +  seized  "  in -f- a  +  fastenness  [net]  bad,"*  and 4- as -f  the -i- 
twitterers  [birds]  the 4- ones -l- seized"^  in  +  the  +  trap;  1|  These  comi)arisons,  drawn 
from  the  habits  of  nomadic  and  primitive  life,  are  the  more  forcible  from  the  fact  that  the 
finny  and  the  feathered  tribes  rove  the  freest  in  the  elements  least  accessible  to  artificial 
(human)  control;  yet  even  here  a  superior  hand  has  the  means  of  arresting  and  subsidizing 
them,  as  [so] -1- they,  are  snared  tiie-t-building'-oues  [s()ns]-|-of  (the)''"+man  to 
[at]  -f  a  4-  coursing-  [season]  bad,'*  as  +  that  +  which  [whenever]  -|-  it  "4-  may  4-  fall 
upon  4- them  instantly,  ||  The  unexpectedness  of  this  fate  at  last  is  the  point  specially 
illustrated  by  the  similes  just  em2)loyed,  as  also  the  special  means  by  which  it  is  brought 
about. 

13.  A  j^articular  incident  is  now  cited  as  a  remarkable  example  of  the  superiority  of 
practical  sagacity  in  certain  directions  for  temporary  purposes,  and  even  on  an  extended 
scale,  desijite  its  unavailability  for  preventing  or  even  foreseeing  the  final  catastrophe  of 
individual  dissolution.  Also"  yon'  1 4- have 4- seen  as  wisdom  under  the 4- sun, 
and  4-  great  she  [it]  was  towards "  4-  me  :  1|  Whether  this  was  a  historical  fact  or  a  merely 
imaginary  or  supposed  case,  matters  little  for  the  argument,  since  the  illustration  is  equallj^ 
jiertinent  and  forcible.  Its  possibility  is  evinced  by  the  actual  record  of  the  famous  Syra- 
cusan  mathematician  Archimedes,  whose  scientific  genius  enabled  him  to  construct  machines, 
or  as  some  say,  to  invent  an  immense  focalizing  mirror,  with  which  he  destroyed  the  hos- 
tile fleet  of  the  Romans;  but  this  was  too  late  (B.  C.  214),  as  well  as  too  remote  to  have 
been  known  to  the  author  (even  at  the  lowest  date  assignable  to  him),  nor  does  the  account 
agree  in  many  of  the  details  (f.  g.,  it  was  a  marine  blockade,  and  not  a  land-siege;  and  the 
deliverer  became  famous,  instead  of  remaining  unknown  and  unhouored). 

14.  There  was  a  4- city  Small,  and  mortals"''  in  4- it  were  a 4- little;  ||  The  place 
itself  was  comparatively  unimportant  in  size,  and  jiresumably  also  in  strength;  its  inhab- 
itants were  also  (and  consequently)  few  in  number  and  unreinforced  by  allies  for  its  defence ; 


'i'  (akin  to  ndf/a\  to  "smite;"  pd'am,  to 
"  strike,"  etc.)  primarily  signifies  to  impinge  ; 
hence,  to  come  suddenly  upon,  whether  in  meeting 
or  assault ;  and  (through  the  Oriental  custom  of 
strikiuf)  hands  or  perhaps  slai/lnff  a  victim  at  com- 
pacts) to  make  peace,  and  (l^y  inference)  to  suppli- 
cate favor  for  one's  self  or  another. 

^^  gam  here  is  correlative  to  "  as "  following ; 
comp.  note  ■". 

'^  The  first  (Niph.  part.)  is  reflexive  {self. caught), 
for  fish  (in  a  drop-net  at  least)  are  entangled  by  the 
gills  in  the  meshes ;  the  second  (pass.  part.  Kal)  is 


simply  passive,  for  the  clap-net  is  usually  sprung 
by  parties  in  wait  pulling  the  string,  without  afiy 
action  of  the  birds  upon  a  trap-stick. 
-*  That  is  evil  {xnfortunatc)  for  them. 
-^  Fern,  for  impers.  neut.     Comp.  note  '^'i^i^ 
"^^  'aniislni/in,  phir.  of  a  presumed  ''rnesh,  from 
^dnas/i,  to  tie  sicklii  (mortal);  collateral  to  ^enowslt 
(a  "  mortal  ") ;  used  as  the  plur.  of  ^ii/sh  (not  a  con- 
tracted form,  but  prob.  from  a  cognate  of  j/esh  [see 
note  ''  ^''J,  and  therefore  denoting  an  individual  hu- 
man heing\  a  male  "  person."     The  abridged  masc. 
ndshiym  singularly  enough  means  women. 


IX,  15 


ECCLESIASTES. 


10' 


j^^  "y.       15  Now  there  was  found  in  it  a  pooi-  wise 

■ — man,  and  he  by  his  wisdom  delivered  the 

city;  yet  no  man  remembered  that  same  poor  man. 

16  *Then  said  1,  Wisdom  is  better  than  strengtii : 
"nevertheless  the  poor  man's  wisdom  is  despised, 
and  his  words  are  not  lieard. 

17  The  words  of  wise  ''men  are  heard  in  « quiet 
more  than  tlie  cry  of  him  that  ruleth  among  fools. 

18  Wisdom  'iis  better  than  weapons  of  war:  but 
one  sinner  destroyeth  much  good. 

15  great  bulwarks  against  it :  now  there  was  A.  Hi. 

found  in  it  a  poor  wise  man,  and  he  by  his  — '- '- 

wisdom  delivered  the  city;  yet  no  man  remembered 

16  that  same  poor  man.    Then  said  I,  Wisdom  is  bet- 
ter than  strength  :    nevertheless  the  poor  man's 
wisdom  is  despised,  and  his  words  are  not  lieard. 

17  Tlie  words   of  the  wise  ^spoken  in   quiet  are 
heard  more  tlian  the  cry  of  him  that  ruleth  among 

18  fools.     Wisdom  is  better  than  weapons  of  war : 
but  one  sinner  destroyeth  much  good. 

♦  Prov.  xxi,  22  ;  ch.  vil,  19. 

1  Or,  heard  in  quiet  are  better  than  <&<;. 

1611.          o  nevertheless,       6  men       c  quiet,       dis 

British. 

SO  that  it  was  apparently  an  easy  conquest,  and  +  there  +  "went  [came]  towards  "-fit  a 
-1-  king-  great,  j|  A  powerful  monarch  marched  to  attack  it.  and  +  surrounded 
(to-wit) '■  ^' -I- it,  II  That  is,,  he  encircled  it  with  his  army  for  a  siege.  and -t- built 
ascent-wise  [against] -fit  fastening's  [fortifications]  g'reatlil  The  usual  ramparts  for 
assault,  as  well  as  circiunvallation  for  hemming  in  the  inhabitants  and  preventing  relief. 

15.  and  +  one "'"-f found  in  +  it  a-f  person  reduced  [poor]  but  wise,  ||  A  single 
citizen,  and  he  without  the  resources  of  Avealth;  but  possessing  ingenuity  and  practical 
skill,  and  +  caused  +  to -f  slip -font  [rescued]  he'''°  (to-wit)''"'  the-fcity  by  +  his 
-f  wisdom  ;  ||  This  s(jle  defender  was  a  match  for  the  whole  besieging  force,  as  the  authoi- 
notes  in  ver.  IG,  18.  and  +  eveu  +  a  +  man'' "'  not + remembered  (to-wit)''^'  the-f 
person  the -f  reduced  [poor]  the-f  him.'''^- 1|  The  "  ingratitude  of  republics  "  is  pro- 
verbial ;  but  military  success  is  usually  rewarded  with  honor  and  emolument  by  sovereign 
and  state.  The  reason  of  the  neglect  in  this  case,  we  may  suggest,  was  the  unostentatious 
mode  of  the  deliverance,  without  the  "pomp  and  circumstance"  of  war,  attended  by  its 
apparatus  of  soldiery  and  l^attle.  Somewhat  such  a  deliverance  was  that  of  France  by  Joan 
of  Arc,  which  was  rewarded  only  with  martyrdom.  Even  the  name  of  the  patriotic  and 
efficient  citizen  has  passed  into  oblivion.  History  has  doubtless  failed  to  record  that  of 
many  others  equall}^  deserving  of  immortal  fame. 

16.  And-f  I  +  said,  eveiil,'''^"  "Good  is  w^isdom  from  [more  than] -f  stalwartness 
[valor]  ;  ||  This  is  the  author's  reflection  on  the  case,  and  the  comment  is  continued  by  its 
antithesis  in  the  following  clause.  Comp.  ver.  18.  and  [but] '- '"-f  the -f  wisdom -f  of 
the  -I- reduced  [poor]  -f  man  is  despised,  |  This  of  course  is  comparatively  true,  or  rather 
refers  to  the  subsequent  and  eventual  treatment  of  the  benefactor,  neglect  under  such  cir- 
cumstances being  equivalent  to  positive  abuse.  The  statement  is  obviously  but  a  general- 
ization, as  much  as  to  say,  "That  is  all  the  thanks  he  got  for  his  services."  The  paradox 
is  but  a  i^ointed  echo  of  the  writer's  constant  doctrine  concerning  wisdom,  especially  that 
it  avails  little  for  pecuniary  advantage  (ver.  11).  and  +  his  +  speeches  [words]  are 
nothing"  +  of  +  them  heard."  j|  This  is  to  be  explained  according  to  ver.  17:  the  clamor 
and  glamour  of  public  life  usually  drown  the  modest  claims  of  the  truly  meritorious. 

17.  The  same  moral  is  continued  in  more  general  terms.  The  +  speeches  [words] -f  of 
wise -f  men  in + rest  [quiet]  are  heard  from  [more  than]  the  +  shriek  +  of  one -freig-ning" 
in  [over]  +  the  +  foolish  +  ones.  1|  This  is  the  opposite  of  vii,  G.  The  gentle  advice  of  the 
sage  is  listened  to  only  in  the  tranquil  circles  of  sobriety  and  retirement,  far  away  from  the 
noisy  debates  of  the  egotistic  and  ambitious  ujistarts  whose  pretensions  are  echoed  by  their 
ignorant  and  reckless  satellites.  Such  alas!  too  often  is  poj^ularity;  a  mere  political  in- 
trigue, selfish  and  sen.seless. 

18.  The  obverse  of  the  lesson  is  here  presented  in  another  antithesis.  Good  is  wisdom 
from  [more  than]  finished-thinars  [implements]  ■-"  +  of  nearness  [attack]  ;  ||  This  is  but 
a  corollary  from  the  narrative  of  ver.  14,  15,  and  is  here  drawn  as  an  encomium  of  sagacity. 
Comp.  vii,  12.  and  |but]'-''-'-f a-f sinning'-man  one  will -f cause -f to  lose  [destroy] 
g-oodness'"' ''  abundantly.'- "^  |j  This  is  added  by  way  of  contrast,  as  suggested  by  tlie 
latter  part  of  the  preceding  verse,  in  order  to  show  (as  everywhere  else  in  this  treatise, 
and  especially  in  the  melancholy  result  of  the  instance  above  cited)  that  wisdom  is  often 
frustrated,  and  that  h\  the  (intrinsically)  slightest  and  basest  influences.  How  frequent  is 
the  spectacle  of  the  malign  effect  of  evil.  Comp.  1  Cor.  xv,  33;  ,Jas.  iii,  5.  In  Eden  what 
an  emphatic  and  widely-ruinous  example!  It  would  seem  there  had  been  a  still  earlier  one 
in  heaven  itself  (John  viii,  44;  Jude  G). 


^''  k^lhi,  from  kdldli,  to  complete  ;  lit.  something  used  to  fill  with,  /.  c,  a  vessel,  as  a  pitcher  or  jar 
hence,  a  utensil  of  any  kind  and  for  any  purpose ;  an  instrument,  weapon  or  article  in  general. 


108 


ECCLESIASTES. 


X,  1 


CHAPTER   X. 


1  Observations  of  a  wisdom  and  b folly :  16  c  of  riot,  IS  ddi 
ought  to  he  ^reverent. 

_^_  ■\r,       ''  Dead  *flie.s  cause  the  ointment  of  tlie 

— '- 'apotliecary  to  send  fortli  a  stinkinjr  savour 

[foul  sniellj :  so  t^doth  a  little  folly  him  that  is  in  repu- 
tation for  wisdom  and  honour. 

2  A  wise  man's  heart  is  at  liis  right  'liand  ;  but  a 
fool's  lieart  at  his  left. 

3  Yea  ""also,  when  lie  that  is  a  fool  walketli  by  the 
way,  tliis  wisdom  faileth  lam,  and  he  .saitli  to  every 
one  that  he  »/.«  a  fool. 

4  If  the  sjjirit  of  the  ruler  rise  up  aofainst  thee, 
leave  not  thy  place;  for  yielding  pacitioth  great  of- 
fences. 


Heb.  oFlies  of  death.       +  Heb.  his  heart. 


1«11.  "Wisdom  6  folly.  <■  Of  Riot  dSlothfuIuess  'Money 
/Kings  ff  reverend  AD*eadflies  i  Apothecary  tdoeth 
l  hand :    '«  also  when    « is    "flies 


lihfidness,  19  and  e  money.     20  J/e)i'.y  thoughts  offkingit 

Dead  flies  cause  the  ointment  of  the  _^_  fj,_ 
perfumer  '  to  send  fortli  ^  an  evil  odour : 
so  doth  a  little  folly  ^  outweigh  wisdom  and  honour. 
A  wise  man's  lieart  is  at  his  right  hand ;  but  a 
fool's  heart  at  his  left.  Yea  also,  when  the  fool 
walketh  by  the  way,  his  =  understanding  faileth 
him,  and  he  saith  ^to  every  one  tJiat  he  is  a  fool. 
If  the  spirit  of  the  ruler  rise  up  against  thee,  leave 
not  thy  place ;  for  ^  yielding  allayetli  great  offences. 


I  Or,  to  stink  and  putrefy  2  Or,  him  that  is  I'aluedfor  tpis. 
dom  3  Heb.  heart.  4  Or.  of  6  Or,  gentleness  leaveth  great 
sins  undone 


>  a  stinking  savour : 


X,  1.  With  this  chapter  we  perceive  a  marked  change  in  the  style  of  the  author's  com- 
position :  individual  proverbs  have  been  frequent  with  him,  and  adagial,  paradoxical  and 
sententious  ])lirases  have  been  freely  interspersed  amid  his  reasonings  and  moralizings;  but 
now  there  is  apparent  an  abrupt  series  of  sayings,  nearly  every  verse  introducing  a  new 
thought,  but  slightly  or  very  generally  only  related  to  tlie  preceding  or  the  following  one; 
and  the  whole  is  didactic  in  a  hortative,  exclamatory  or  ajjothegmatic  way.  The  narrative 
form  and  the  personal  or  experimental  and  observational  air  are  dropped  (the  formula',  "I 
liave  seen,"  and  "under  the  sun,"  occurring  only  in  ver.  5,  7;  and  tlie  favorite  idiom,  "I 
turned,"  or  "returned,"  not  at  all).  All  this  justifies  us  in  making  here  a  main  division 
of  the  entire  book.  At  the  same  time  its  unity  is  avouched  not  only  bj"  the  general  sim- 
ilarity and  consistency  of  doctrine,  but  by  the  prolongation  of  the  same  undertone  of  mel- 
ancholy, and  esjjecially  by  the  continuance  of  the  contrast  between  "  wisdom  "  and  "  folly  " 
(ver.  1,  2,  3,  6,  10,  13,  13,  14,  15),  and  the  recurrence  of  the  old  catcli-words  "evil"  (ver. 
5)  and  "vanity"  (xi,  8,  10).  Plies '+ of  death,'  it  + -will  +  cause  +  to  +  stink,  it  + 
■will  +  cause  +  to  spring  +  forth  [exhale],-'  the  +  oil  +  of  a  +  spicing- +  one ;  j|  The  last 
thought  of  the  preceding  verse  (denoting  the  ruinous  effect  of  an  apparently  insignificant 
element  in  society)  furnishes  (as  usual  with  the  writer)  tlie  transition-j)oint  to  this  verse.  The 
rancidity  of  ointment,  especially  from  decaying  animal  substances,  such  as  tlie  abundance 
of  gnats,  gad-flies  and  l)lue-bottles  in  tlie  East  might  easily  produce  in  the  adhesive  olive- 
oil,  is  a  striking  figure,  in  a  region  where  such  aromatics  (chiefly  in  oil,  so  as  to  ])reserve 
their  scent,  and  at  the  same  time  lubricate  the  skin  after  the  customary  bath)  are  in  great 
demand,  ami -f- one 4- precious  from -l- "wisdom  and -ffrom-f heaviness  [glory]  fool- 
ishness a  -t- little.^  II  A  single  crime  blasts  the  fairest  reputation  of  a  man  as  surely  as  one 
faux  pas  ruins  a  woman.  This  is  one  of  the  practical  cautions  upon  which  the  writer  now  en- 
ters, and  is  expressive  of  the  fact  that  seemingly  trifling  faults — which  we  therefore  are  least 
on  our  guard  against — are  often  the  most  destructive.  It  is  also  an  incentive  to  complete  a 
character  already  well  established,  by  attention  to  minor  details,  such  as  are  about  to  follow. 

2.  The-Hheart'- ■'■-l-of  a-fwise-(-nian  is  to  [at] -I- his  +  right -[-hand,  II  That  is,  he 
"has  his  wits  about  him,"  has  his  faculties  at  command  and  well-trained;  the  right  hand 
being  stronger  and  more  skilful  than  the  left,  and  therefore  the  natural  symbol  of  dex- 
terity and  tact.  Of  course  the  anatomical  fact  that  the  heart  is  really  on  the  left  side  is 
here  overlooked.  Comp.  vii,  12.  and  [but] '> '■'-Fthe4- heart'- ^'4-of  a-f  silly -t-nian  to 
[at] -t- his  left -I- hand  ;  II     The  converse  is  here  depicted.     Comp.  ii,  14. 

3.  and -f  also  in -I- the -l- tread  |road]  as -l- that  + -which  [wherever]  the-1-fool  is 
■walking  his -l- heart ''''■'  \h  lacking,!  In  whatever  ])ursuit  he  may  engage  he  is  sure 
to  fail  from  incapacity.  Com]i.  ver.  15.  and -I- he  +  has -I- said  to -I- the  V  complete 
[everyl)ody|  that  a-j-fool  he  is.  ||     His  gait  along  the  street  itself  betrays  his  stujiidity. 

4.  Governmental  aliuses  are  now  discussed,  as  a  special  form  of  the  lack  of  practical 
common  sense  considered  in  the  preceding  paragraph.     If  the -t- "wind  [temper] -1- of  the -1- 


'  zebuwb,  au  insect  merely,  including  beetles, 
etc. 

^  An  epithet  that  does  not  necessarily  denote  a 
pohonons  species,  but  here  apparently  is  merely  an 
equivalent  for  dead,  i.  e.,  putrefying,  and  thus  cor- 
rupting (in  a  hot  climate)  any  thing  in  which  they 


may  be  imbedded,  especially  the  (vegetable)  oil 
used  for  perfumes. 

^'  The  odor  being  implied,  like  the  water  from  a 
fountain. 

*  Supply  "  affects  in  a  like  disgusting  manner," 
i.  e.,  neutralizes  his  excellencies.    The  adj.  is  niasc. 


X,  5 


ECCLESIASTES. 


100 


A.  V.       5  There  is  an  evil  which  I  have  seen  un- 

— '- '-  der  the  «sun,  as  an  terror  which  proceedeth 

*from  tlie  ruler : 

6  Folly  is  set  fin  great  "^  dignity,  and  the  rich  sit 
in  [in  a]  low  place. 

7  I  have  seen  servants  Jupon  horses,  and  princes 
walking  as  servants  upon  the  earth. 

8  §He  that  diggeth  a  ''pit  shall  [may]  fall  into  it; 
and  « whoso  breaketli  an  [a]  hetlge,  a  serpent  shall 
[may]  bite  him. 

5  There  is  an  evil  which  I  have  seen  under  J^^  J^^ 
the  sun,  as  it  were  an  error  which  pro- 

6  ceedeth  from  the  ruler :  folly  is  set  in  great  '  dig- 

7  nity,  and  the  rich  sit  in  low  place.     I  have  seen 
servants  upon  horses,  and  princes  walking  as  serv- 

8  ants  upon  the  earth.     He  that  diggeth  a  pit  shall 
fall  into  it ;  and  whoso  breaketh  through  a  fence, 

*  Heb.  from  before.    +  Heb.  in  great  heights.    X  Prov.  xxx,  22. 
§  Ps.  vu,/15 ;  Prov.  x.xvi,  27. 

I  Heb.  heights. 

1611.    a  Sun    6errour,    <;  dignity;    dpit,    e  who  so  /lO 

BritUb. 

one+reig-ning-  should  +  ascend  ascent-wise  [upon]  +  thee,  |!  That  is,  in  case  a  sub- 
ject is  mude  the  victim  of  royal  malice,  cupidity,  suspicion  or  jealousy — if  for  any  reason 
the  sovereign  becomes  incensed  against  him;  a  very  common  tiling  under  despotic  rule  and 
in  the  East.  Comp.  iv,  1;  v,  8.  thy  +  rising-point  [place]*  nay^-'  shouldst  +  thou  + 
cause  +  to -I- rest  [quit];||  That  is,  stand  your  ground,  neither  leaving  the  royal  ])res- 
ence  in  anger,  nor  abandoning  your  position.  C'omp.  viii,  3.  because  a  +  cure  [molli- 
fication] will  +  cause  +  to -1- rest  [allay]  sins  great.  ||  Mildness  will  overcome  hostility, 
and  firmness  will  eventually  carry  its  point.  A  gross  injustice  may  thus  be  averted.  Comp. 
vii,  7-9;  Prov.  xv,  1. 

5.  So  much  for  a  threatened  act  of  positive  oppression ;  next  comes  a  specimen  of  the 
wrong  man  in  the  public  place,  and  the  right  man  consequently  ignored.  There -I- exists  a 
+badness'^'"  which  I  +  have  +  seen  under  the  +  sun,  ||  The  writer's  familiar  formuhi 
for  a  serious  evil.  Com]),  v,  i:!  [12];  vi,  1;  ix,  o.  as  +  an  +  error  which  +  is  +  issiaing " 
from  +  tlie -I- face  +  of  the  +  ruler:  ||  The  writer,  in  accordance  with  the  gentle  manner 
just  inculcated  in  dealing  with  public  malfeasance,  calls  this  a  mistake  ;  but  it  is  evidently  one 
"done  of  purpose  "  in  order  to  gratify  the  caprice  or  favoritism  of  the  monarch.  Therefore, 
however  private  may  be  the  designation  to  the  post,  or  whatever  its  pretext,  it  is  at  least 
Avith  the  connivance,'  if  not  the  direct  contrivance,  of  the  king,  as  the  last  clause  indicates. 

6.  has -h been  +  given  [jnit]  (the )''"  + folly  in -h the  +  heights,  1|  That  is,  ineffi- 
cient persons  are  often  placed  in  high  official  positions  ;  upstarts  are  exalted  to  office,  and 
+  wealthy  +  men  in  -l-  the  +  low-plaoe  will  -I-  sit.  ||  The  affluent  usually  occupy  public 
I'ank  and  stations,  partly  l)ecause  they  have  the  means  of  performing  the  functions  without 
regard  to  remuneration  (for  such  posts,  when  honorably  and  patriotically  administered, 
are  not  generally  as  lucrative  as  the  same  talent,  time  and  diligence  bestowed  upon  private 
business  would  make  it),  partly  out  of  flattery  or  the  hope  of  largess,  but  still  oftener  be- 
cause a  well-to-do  family  rears  up  its  members  in  such  a  ti-aining  as  best  fits  them  to  hold 
these  functions.  They  are  here  therefore  taken  as  the  natural  heirs  to  places  of  public  trust 
and  responsibility  (for  which  heavy  bonds  are  often  exacted  as  a  pledge  of  fidelity).  Hence 
an  ignoring  or  displacement  of  such  persons,  irrespective  of  their  capacity  or  integrity,  is 
a  wanton  and  detrimental  as  well  as  a  shameful  disregard  of  the  pul)lic  good,  besides  being 
an  injustice  and  an  affront  to  them.  But  the  keenestT  point  of  the  incongruity  and  iniquity 
of  this  arbitrary  disposal  of  office  probably  is  the  too  ])revalent  hal)it  of  Oriental  (especially 
Turkish)  rulers"^in  marking  out  the  ricli  for  plunder  in  the  form  of  taxes,  requisitions,  and  all 
sorts  of  vexatious  and  costly  exactions,  under  threat  of  removal  from  power  and  favor  at  court, 
wliich  is  in  the  nature  of  U((cl--m((il  or  at  least  of  the  price  of  patronage ;  even  if,  as  is  often  the 
case,  the  king  do  not  proceed  to  outright  confiscation  of  the  subject's  property  to  the  crown, 
either  with  or  without  an  ostensible  pretence.  See  1  Kings  xxi,  16.  The  rich  are  thus  fre- 
quently reduced  to  sudden  and  abject  poverty,  and  may  be  glad  if  they  escape  with  their  lives. 

7.  The  unseemlv  spectacle  presented  by'such  violent  dislocations  in  social  status  is  next 
illustrated.  I -I- have -f- seen  servants  ascent-wise  [upon]  horses,!  "Beggars  .on 
horseback,"  is  a  proverb  for  ostentatious  pai'irnus ;  and  the  figure  is  a  most  striking  one 
for  the  ridiculous  inconsistencv.  and -h  princes  walking  as -I- servants  ascent-wise 
[upon]  the  4- earth.  IJ  "But  lords  go  afoot,"  adds  poignancy  to  the  adage  by  way  of  con- 
trast, and  yet  of  equal  indignitv. 

8.  Here  liegins  a  set  of  practical  illustrations  of  the  importance  of  good  jiidgment  in  the 
homeliest  transactions  and  pursuits  of  life.     One -I- delving  a-l-cess-pooi,°  in  +  it  may  + 


to 


spot 


■*  mdqowm,   from   quie. 
where  one  stands  up. 

^  i/otmT,  an  irreg.  fern,  of  the  act.  part.  Kal  (for 
yotse'dh). 

*  guwmdtx  (text  unnecessarily //«"VH»?d/.s),  a  word 
occurring  here  only  in  Heb.,  and  hence  explained 
by  a  recourse  to  the  Chald.  (in  which  it  is  found  in 
the  sense  of  a  pit-koh;  interchanged  sometimes  with 
the  collateral  kumats,  which  rather  appears  to  be 


the  true  form),  akin  to  the  Heb.  kdmaf,  which 
means  to  .s(o)-c-up ;  and  hence  we  have  ventured 
upon  the  rendering  cw.s-pool,  partly  also  for  the 
sake  of  using  a  distinctive  term.  But  the  discov- 
ery of  this  solitary  word  does  not  necessitate  a 
later  date  for  the  hook,  as  it  may  easily  have  crept 
in  from  the  neighboring  Aranucan,  like  many  other 
terms,  in  the  time  of  Solomon,  whoso  relations  to 
the  adjoining  regions  were  very  intimate. 


110 


ECCLESIASTES. 


X,  9 


A..  V.       ^  "Whoso  removeth  *  stones  shall  [may] 

— '- be  hurt  ^tlierewith;  and  he  that  cleaveth 

<* wood* shall  [may]  be  endanffered  thereby. 

10  If  the  iron  IJe  blunt,  and  he  [one]  do  not  whet 
the  edge,  then  must  he  put  to  more  strength:  but 
wisdom  M  profitable  to  direct. 

11  Surely  [If]  the  serpent  will  bite  [have  bitten] 
without  /enchantment;  and  *a  babbler  is  no  better 
[,  then  the  charmer  is  useless]. 

9  a  serpent  shall  bite  him.   Whoso 'heweth  _^_  J^^ 
out  stones  shall  be  hurt  therewith  ;  and 

10  he  that  cleaveth  wood  is  endangered  thereby.    If 
'the  iron  be  blunt,  and  one  do  not  whet  the  edge, 

then  must  he  put  to  more  strength :  but  wisdom 

11  is  profitable  to  direct,     ^jf  the  serpent  bite  ^  be- 
fore it  be  charmed,  then  is  there  no  advantage  in 

*  Heb.  the  master  of  the  tongue. 

I  Or.  moveth  stones     2  Or,  Surely  the  serpent  tritt  bite  where 
there  is  no  enchantment,  and  the  slanderer  is  no  better    3  Heb. 
without  enchantment. 

1611.      "Whoso     6  stones,      c  therewith:     dwood,     eshalbe 
/inchancment. 

Urltlsh. 

fall ;  II  The  most  trivial  occupation  has  its  perils,  against  -which  reasonable  precaution 
nuist  be  exercised.  Comp.  Psa.  vii,  16  [15].  and + one  +  demolishing-  a  +  hedge,  may 
+  bite  +  him  a  +  hisser  [snake] ;  ||  These  reptiles  are  fond  of  stone-heaps,  fence-bushes, 
and  similar  cavities,  and  on  being  disturbed  are  very  apt  to  fix  their  fangs  into  an  intrud- 
ing hand.     Comp.  Amos  v,  19. 

9.  As  in  the  preceding  verse  the  production  of  an  excavation  beneath  the  surface  of  the 
soil  is  contrasted  with  the  demolition  of  a  structure  above  it,  so  here  the  two  forms  of  farm 
kibor  or  rather  material,  stone  (as  imbedded  in  the  ground)  and  wood  (as  growing  upon  its 
face),  are  successively  brought  into  view;  moreover  tlie  damage  in  ver.  8  is,  in  tlie  first 
example,  self-caused,  and  in  the  second  inflicted  l)y  a  foreign  element,  tlie  animal  lurking 
there,  whereas  liere  both  verljs  are  explicitly  in  the  reflexive.  Such  a  correspondence,  with 
an  avoidance  of  complete  imiformity,  is  characteristic  of  llel)rew  poetry.  One -j- removing ' 
stones  may-l-hurt-l-himself  with -f  them;  ||  Only  those  accustomed  to  handle  large 
stones  are  aware  of  the  danger  attending  their  careless  management;  as  they  are  very  apt 
to  roll  in  an  unexpected  direction,  especially  if  round,  and  still  more  if  (as  is  usually  the 
case)  of  an  irregular  form,  and  thus  crush  the  feet,  legs  or  hands  of  tlie  workmen.  one  + 
splitting  trees  [sticks]  may -f  reduce  [injure]  +  himself  with  +  them.  ||  The  act 
here  seems  to  refer  to  cliopping  wood  in  general,  an  ojDeration  in  wliich  the  axe  is  very  liable 
to  glance  from  the  log  and  inflict  a  frightful  wound  on  the  leg  or  foot  of  the  cutter;  or 
especially  in  felling  timber  in  a  forest,  where  the  tree  is  apt  to  fall  suddenly  or  in  an  unfore- 
seen direction,  and  crush  the  woodman. 

10.  The  writer  adds  another  brace  of  illustrations,  the  first  suggested  by  the  preceding 
piece  of  work,  and  the  other  of  an  entirely  difl'erent  order,  but  connected  by  the  interjected 
clause,  which  is  explanatory  of  the  purpose  of  the  entire  series.  The  two  foregoing  were 
couched  in  wholly  aftirmative  phrase;  these  are  negatively  expressed,  in  the  second  clause 
at  least.  If-1- one -f  has  4- blunted  "*  the -I- iron,  ||  A  dull  edge  is  the  result  of  frequent  or 
hard  use.  This  iu^lds  good  of  any  cutting  tool,  but  probably  refers  especially  to  the  wood- 
man's axe  above,  and-t-he "- "  not  its'-'-f  face  [edge]  has  +  lightened  [thinned],  |]  The 
reference  of  course  is  still  to  the  user  of  the  jnece  of  cutlery,  the  wood-chopper.  The  most 
natural  and  elTectual  method  of  increasing  the  availability  of  the  implement  is  to  sharpen 
it,  which  (as  the  Heb.  expresses)  is  to  reduce  the  thickness  of  the  edge,  either  by  hammer- 
ing or  by  whetting  (grinding),  and  [then] ''"''  " -i- writhes  [force] '"  he -[-must -I- make 
-f  stalwart  [intensify] ;  ]]  The  only  other  resource,  if  he  would  succeed  in  his  task,  is  to 
redouble  his  strokes  in  number  and  strength,  and -I- an -f  exceedence  [advantage] -f- of 
succeeding"  is  wisdom.  ||  In  either  case  skill  or  judgment  is  necessary,  and  which 
alternative  the  person  will  adoj)t  depends  upon  estimating  the  circumstances  of  the  partic- 
\ilar  occasion,  such  as  his  convenience  (the  presence  or  proximity  of  the  requisites  for 
shar])ening  the  tool,  the  time  needed  for  such  a  preparation,  etc.)  or  inclination. 

11.  If+ should -I- bite  the-l-hisser  [snake]  with -i- not  [before]  a  4- whisper  [incan- 
tation], II  The  serpent-charmer's  craft  is  here  referred  to;  but  whether  this  be  genuine  or 
pretended,  matters  not  for  the  illustration.  In  the  case  supposed,  he  has  not  yet  been 
called  in,  or  has  not  yet  exercised  his  power,  l.  e.,  has  not  ])ronounced  tlie  sjiell  usual  or 
])resumed  for  disarming  the  reptile.  Consequently  persons  rashly  apjiroaching  the  creature 
have  already  been  bitten,  and  |then] '''''  -^-ftiiere-f  is -f nothing -f- of  exceedence  [ad- 
vantage] to -I- the  4- master -1- of  the -I- tongue  [charmer].  ]|  The  expert  at  enchantment 
is  now  useless,  inasmuch  as  the  mischief  which  he  might  liave  prevented  has  actually  been 
done,  and  his  muttering  or  other  mystical  power  is  unavailing  for  a  cure.     This  therefore 


'  itd(a',  strictly  to  pluck  up  tent-pins,  significant 
of  the  removal  of  an  encampment  (comp.  Eng.  "  to 
pull  up  stakes  "),  and  hence  (generally)  to  journey 
or  depart  from  one  place  to  another ;  here  in  the 
Iliph.  to  cause  such  a  transmigration,  /.  e.  (gener- 
ally), to  carry  away. 

*  Impers.  act.  used  for  the  pass.,  as  often  in  Heb. 


*  Article  (equivalent  to  the  pers.  pron.)  omitted 
as  unnecessary,  for  that  of  the  axe  only  of  course 
could  be  meant. 

'^  From  cldijl^  to  tw'id  ;  hence,  to  strengthen  (as 
a  rope).  The  plur.  denotes  repeated  or  more  vigor- 
ous  blows. 

"  Infiu.  Iliph.  used  for  the  abstr.  noun. 


X,  12 


ECCLESIASTES. 


Ill 


_^^  "\7".  12  *Tlie  words  of  a  wise  man's  mouth  are 
— '- ^  t"  gracious  ;  but  the  lips  of  a  fool  will  swal- 
low up  himself. 

13  The  beginning  of  the  words  of  his  mouth  is 
foolishness  :  and  the  end  of  ifhis  talk  ^is  mischievous 
madness. 

14  ^A  fool  also  ||is  full  of  « words:  a  man  cannot 
tell  <^  what  shall  be ;  and  e**what  shall  be  after  him, 
who  can  tell  him  ? 

15  The  labour  of  the  foolish  wearieth  every  one  of 
fthem,  because  he  knoweth  not  how  to  go  to  the  city. 


*  Prov.  X.  32.  &  xii,  13.  Mieh.  grace.   tHeh.  his  mouth.  §Prov. 
XV,  2.    I,  Heb.  multiplieth  tcords.    **  ch.  iii,  g22.  &  vi,  12. 


1611.   ogratious:   6 is  c words;  rf**what  ewhat  /them;  IT 21 


12  1  the  charmer.  The  words  of  a  wise  _^,  J^_ 
man's  mouth  are  gracious  ;  but  the  lips  of  ' 

13  a  fool  will  swallow  up  himself.  The  beginning 
of  the  words  of  his   mouth  is  foolishness :   and 

14  the  end  of  ^  his  talk  is  mischievous  madness.  A 
fool  also  multiiilieth  words :  yet  man  knoweth 
not  what  shall  be ;  and  that  which  shall  be  after 

15  him,  who  can  tell  him  ?  The  labour  of  fools 
wearieth  every  one  of  them,  for  he  knoweth  not 


1  Heb.  the  master  of  the  tongue.        2  Heb.  his  mouth. 


is  an  instance  of  failure,  as  the  other  was  of  success;  but  both  equally  exemplify  the  es- 
sential importance  of  ])rudence. 

12.  The  w/iter  now  adduces  more  palpable  and  characteristic  illustrations,  which,  in 
the  advancing  style  of  the  discussion,  are  of  the  nature  of  general  propositions  witli  a  some- 
what abstract  bearing.  Practical  sagacity  or  tact,  however,  is  still  the  main  theme,  and  it  is 
here  more  pointedly  or  cx2:)licitly  treated.  As  visual,  the  last  clau,=e  preceding  furnishes  the 
transition-word  ("  tongue")  to  this  paragraph,  which  accordingly  relates  now  particularly 
to  judiciousness  in  language  or  conversation,  and  especially  public  del)ate  or  consultation. 
The -I- speeches  [words] -t- of  the -H  mouth '"'-f  of  a -I- wise  +  man  are  favor/^  |!  That  is, 
the  moment  a  sage  opens  his  mouth  he  wins  favor,  as  is  more  directly  expressed  in  the  first 
clause  of  the  next  verse.  "We  may  legitimately  include  (as  the  ultimate  or  real  reason  for 
this  favorable  impression),  by  a  more  literal  construction  of  the  copula-verb  ("are"),  the 
fact  that  his  language  is  itself  "gracious"  or  agreeable,  and  [but]  '■  '^+tlie-l-lips-f  of  a 
-l-foolish  +  iiiaii  "will' ^-t- swallow -H  him -I- up.' °  II  On  the  contrary  a  senseless  speaker 
only  talks  to  his  own  confusion.  By  a  proverbial  hyperbole,  he  is  said  to  "devour  him- 
self," as  if  he  opened  his  mouth  but  to  gulp  himself  down.  Pie  destroys  his  own  influence, 
refutes  himself.     Comp.  iv,  5. 

13.  The  writer,  as  is  his  habit,  expands  the  last-mentioned  thought;  because  it  is  a 
readier  and  often  a  more  effective  method  of  instruction  to  criticise  faults,  which  are  pal- 
jiable  and  capable  of  being  turned  into  ridicule,  than  to  descant  upon  excellencies,  which 
are  less  frequent  and  more  difficult  to  describe.  The -I- in-boring" '"  [introduction] -f  of  the + 
speeches  [words]-f  of  his -h mouth''  is  foolishness,  ||  His  opening  phrases  at  once 
expose  his  ignorance;  and  incapacity,  and  prejudice  his  hearers  against  him  at  the  outset  by 
their  impertinence  in  thought,  expression  and  titterance.  and -1- the  4- after-part -f  of  his 
-I- mouth  is  boastfulness  [craziness]  bad.  |j  But  the  sequel  is  still  worse,  the  fool  at 
last  prating  sheer  nonsense  like  an  idiot  or  a  madman.  From  beginning  to  end  his  address 
is  thoroughly  nugatory  and  even  offensive ;  it  does  no  good,  but  much  harm. 

14.  The  same  topic  is  still  further  continued,  the  verbosity  of  the  simpleton  being  re- 
ferred to,  as  an  aggravation  of  iiis  tediousness  and  ineptness.  And  [yet] -l-the+fool''^' 
-h will -1- make -1- to  +  abound  speeches  [words]  :  ||  The  addle-pated  and  unqualified 
speaker  usually  attempts  to  make  up  in  quantity  what  he  lacks  in  qualitj' :  conscious  of  his 
failure  to  interest,  he  keeps  talking  on  in  hopes  of  becoming  clear  or  more  pleasing,  but 
only  becomes  the  more  obscure  and  disgusting.  The  longer  he  talks,  the  less  he  really 
says.  Garrulity  is  the  alisence  of  wisdom  and  of  eloquence.  Comp.  v,  2  [1],  7"  [6]; 
\i,  11 ;  ix,  17.  not  will  -h know  (the)  '■  "  -hman  what  it -l- is  4- which  [that]  -f  will-F 
be-extant;  ||  One  of  the  most  frequent  forms  of  ill-considered  and  inconclusive  speech  is 
that  of  predicting  what.will  come  to  pass;  every  conceited  shallow  talker  is  given  to  fortune- 
telling  or  is  at  least  weather-wise.  See  on  vii,  10.  and-l-fhat-f  which  will  +  he-extant 
from  [at]  4-  his  +  afters  [afterward],  who  will+  make -I-  to  -t-  front  [tell]  '''>  "*  to  -1- 
him?  II  He  can  neither  discover  the  future  himself,  nor  can  any  mortal  disclose  it  to  him. 
Why  then  venture  to  foretell  it,  or  even  to  discourse  aliout  it  ?     Comp.  vi,  12. 

15.  This  special  subject  is  concluded  with  a  most  striking  illustration  of  the  obvious 
fatuity  and  semi-lunacy  of  the  incessant  talker.  The -I- toil  +  of  the  +  silly -F ones  will + 
make -1- him  |each]  weary;  '*  I  First,  he  but  fatigues  himself  by  his  idle  and  excessive 
prating,  in -I- which  [as  much  as]  not  he -|- has -h  known  how  to -I- walk  toward  a  + 
city.  II     Secondly  (and  by  reason  of  his  awkwardness),  he  resembles  the  country  clown  in 


''^" Mouth"  is  here  added  not  expletively,  but 
for  the  sake  of  the  correspondence  with  the  clause 
following. 

'^  Noun  used  as  an  adj.,  as  often  in  Heb. 

'■*  Fut.  expressive  of  what  is  siu'e  to  take  place. 

'^  Adv.  added  to  express  the  intensive  force  of  Piel. 

'"  t'chiUdh,    from    clidlnl    (akin     to    rlnhi'I,    to 


"  whirl,"  and  other  congeners  with  the  same  base 
syllable  chl),  to  bore  into,  /.  e.,  make  an  entrance, 
or  beginning,  etc. 

'■'  An  accumulative  phrase  (after  the  repetitional 
idea  of  emphasis)  for  talk  or  babble. 

'*  ydfia'  is  strictly  to  f/</-7>  for  breath  through  ex- 
haustion ;    hence    to    tire    with    hard    effort ;    and 


"writhe"    or   cause    to    revolve;    comp.   yi///,   to  !  thence  to /a6o>- severely,  even  to  expiration. 


112 


ECCLESIASTES. 


X,  16 


A,  v.  '^^  ^  *Woe  to  thee,  0  land,  when  thy  king 
— ' is  a  child,  and  thy  princes  eat  in  the  «  morn- 
ing! 

17  Blessed  ari  thou,  0  land,  when  thy  king  i<  the 
son  of  nobles,  and  thy  princes  eat  in  due  season,  for 
strengtli,  and  not  for  <>  drunkenness  ! 

18  TJBy  much  slothfulness  the  building  decayeth  ; 
and  through  idleness  of  tiie  hands  the  house  drop- 
peth  through. 

19  I  A  feast  is  miidc  for  laughter,  and  twine 
Jmaketh  merry :  but  money  answereth  all  <'  things. 


•  Isa.  iii,  di,  5.      t  Ps.  civ,  15.      %  Heb.  maketh  glad  the  life. 


1611.    amoming.       6 drunkenness.       c  things       dS,i 


16  how  to  go  to  the  city.  Woe  to  thee,  0  J^^  p^_ . 
land,  when  thy  king  is  a  '  cliild,  and  thy 

17  princes  eat  in  the  morning!  Happy  art  thou,  O 
land,  when  thy  king  is  ^the  son  of  nobles,  and  tliy 
princes  eat  in  due  season,  for  strength,  and  not  for 

18  drunkenness!  By  slothfulness  the  ^roofsinketh  in; 
and  through  idleness  of  the  hands  the  house  leak- 

19  eth.  A  feast  is  made  for  laughter,  and  wine  maketh 
glad  the  life  :  and  money  answereth  all  things. 


1  Or,  sen-ant       'i  Or,  a  free  man       3  Or,  rafters  sink 


a  metropolitan  thoroughfare;  staring  into  the  faces  of  all  he  meets,  gaping  into  the  shop- 
windows,  antl  stumbling  into  all  sorts  of  ridiculous  encounters.  Comp.  ver.  3;  ii,  l-t.  He 
instantly  and  constantly  exposes  his  own  imbecility. 

16.  From  this  climax  of  private  stupidity  the  writer  now  returns  (see  ver.  4)  to  a  spec- 
tacle of  fatuity  in  a  wider  sphere,  even  the  highest  circle,  and  therefore  still  more  ruinous; 
using  (after  his  custom)  the  last  word  ("city,"  for  a  political  community)  as  a  transition- 
link  to  ttie  extension.  Woe  to+thee,  O  +  earth  [land]!  ||  A  national  calamity  is  here 
depicted,  and  for  the  sake  of  vividness  it  is  jnit  in  the  form  of  an  exclamation,  which 
[that]  +  thy  +  King  is  a  +  lad,"  ||  Not  so  much  literally  young  (see  iv,  13)  as  inexperi- 
enced and  self-willed,  or  generally  incompetent,  as  suggested  by  the  preceding  context,  or 
specially  self-indulgent,  as  suggested  by  the  following  context;  in  fact  all  these  elements 
of  inethciency  are  implied  in  the  term,  and -f- thy  4- princes  in  4- the -|- prying"  [morn- 
ing]-"  will -feat:  ||  That  is,  they  begin  the  day  with  luxury  and  personal  gratification 
(usually  reserved  tmtil  the  evening,  ver.  17),  instead  of  devoting  themselves  betimes  to  the 
interests  of  the  state. 

17.  The  obvei'se  of  the  picture  is  now  presented  for  contrast,  happiness''- '"4- of ' 
-1-thee,  o  +  earth  [laud],  which  [that]  +  thy -I- king  is  the  +  son4-of  glowing  [free- 
born]  '■'■-I- ones,  II  That  is,  has  been  brought  up  properly,  and  hence  knows  how  to  conduct 
public  affairs  discreetly  and  honorably,  and  +  thy -f  princes  in -I- the -f  coursing  [sea- 
son] will  +  eat,  II  That  is,  take  their  principal  meal  at  the  usual  and  suitable  hour  (in 
the  evening  always,  in  the  East),  when  at  leisure  and  at  home,  after  the  labors  of  the  day  are 
over.  with  +  respect"'^'-l-to-i-stalwartness  and-fnot  with -i- respect"'"^ -I- to -f  (the)''""' 
-f  quaffing.  ||  That  is,  in  order  to  nourishment,  and  not  for  pin-poses  of  debauch.  Comp. 
Isa.  V,  11. 

18.  The  thought  of  (public)  remissness  is  continued  and  illustrated  by  a  frequent  spec- 
imen of  (private)  negligence.  By -f  twofold  "  4- sioth  will  4- dwindle  4- away  ^^  the4- 
happening 4- together"^  [frame-work],  ||  A  l)uilding  is  here  alluded  to.  which  is  suffered 
to  decay  by  a  defect  in  the  roof — a  very  common  thing  anywhere,  but  especially  in  the 
East,  where  earth  or  clay  roofs  (and  nearly  flat)  are  usual  with  the  commonalty,  and  4- by 
4-lowness  [laxity]  4- of  two 4- hands""  will 4- leak  the 4- house.  ||  A  tight  roof  is  as 
essential  to  an  ediflce  as  a  solid  foundation,  for  decay  beginning  there  percolates  the  entire 
structure,  whether  it  be  wood  or  stone.     The  moral  is  obvious. 

19.  The  previous  malfeasance  in  ofiice  (ver.  16)  seems  here  to  be  reverted  to,  and  the 
mention  of  feasting  is  a  natural  connection.  Por4- laughter  men  are  doing  [making] 
bread,  ||  A  merry-making  time  is  here  in  view,  as  a  preparation  for  which  bread  (as  the 
symbol  of  eatables  in  general)  has  to  be  made  (in  the  East  it  is  usually  prepared  for  each 
meal).  The  banquet  is  evidently  a  public  one,  or  at  least  by  public  men;  and  the  obvious 
implication  is  that  it  is  at  the  public  expense,  probably  not  legitimately  or  imperatively. 


"  na'ar,  appar.  from  nd'ar,  to  shake,  from  the 
bustling  activity  of  youth  ;  spoken  of  a  (usually 
unmarried)  man  not  over  forty,  and  often  applied 
(like  "  boy  ")  to  a  servant. 

'^"  bd<ier,  the  dai/fircak,  from  hdf/ar,  to  pry  into 
(strictly,  to  burst  o/>ni) ;  akin  to  bdkar,  to  be  a  first- 
ling (as  opening  the  matrix).  Hence  comes  also 
bdrjdr,  a  berve,  as  having  horns  budding  forth,  or 
perhaps  from  f/oring. 

'■"  \iKhr/hf  (plur.  constr.  of  a  presumed  ^e.shn; 
from  \hhar  [akin  to  i/dnhar,  to  be  {)ip-)right,  i.  e., 
correct],  which  prop,  means  to  be  straight,  hence 
prosperous  or  hap[)y),  used  only  thus  as  an  inter- 
jection. Kindled  doubtless  is  the  relative  ''mher, 
through  the  idea  of  di  recti  rryies.i  or  close  connection. 

^^  chowr  (elsewhere    chor),  from    ehdrar,  to    be 


arid  or  in  a  ichite  heat  (hence  chor  or  chuwr,  fine 
line7i  ;  chdvar,  to  become  pale),  as  a  symbol  of 
honor.  Kindred  prob.  is  also  ehdrdh,  to  burn  with 
anger. 

'■^^  A  striking  but  not  very  common  use  of  the 
dual,  in  allusion  to  the  remissness  of  both  hands. 

'"  From  mdkak  (with  Chaldaiziug  daghesh  in  the 
first  radical,  like  other  instances  in  Heb.),  akin  to 
niuwk,  to  shrivel,  pine  or  melt. 

^5  niit/dreh,  a  slightly  varied  form  from  miqreh, 
a  "  hap  "  or  lot ;  denoting  the  juncture  of  the  tim- 
bers or  sides  of  a  house. 

^^  A  pair  of  hands  (the  owner's  or  tenant's),  which 
ought  to  have  been  busy ;  the  dual  lieautifully  cor- 
responds  to  the  preceding  clause,  where  perhaps  it 
was  specially  employed  to  suit  the  expression  here. 


X,  20 


ECCLESIASTES. 


113 


A.  "V.       20  IT  *Cui-se    not   the   king,   no    not   in 

— '- '-  thy  t" thought;  and  curse  not  the  rich  in 

thy  bedchamber :   for  a  bird  of  tlie  air  shall  carry 
the  voice,  and  that  which  hath  w'mga  shall  tell  the 
matter. 

20  Curse    not   the    king,   no,    not  in    thy  ^    J^^ 

thought ;  and  curse  not  the  rich  in  thy  — '- '- 

bedcliamber :  for  a  bird  of  the  air  shall  carry  the 
voice,  and  that  which  hath  wings  shall  tell  the 
matter. 

*  Ex.  xxii,  28.       t  Or,  conscience. 

1611.                                        a  thought. 

British. 

and  +  wine'' "'  will  +  gladden  the  +  life ;  ''>  '^  ||  Jocularity  and  free  indulgence  are  pro- 
moted by  wine,  which  is  usually  abundant  on  such  occasions;  and  thus  they  add  to  the  reck- 
lessness of  the  carnival,  and''  '■'  +  (the)''' '^ -I- silver '' "^  will  +  heed  [answer]  (to-wit)'- ■" 
the -I- complete  [whole  J.  ||  Cash  must  settle  the  bill,  and  this  will  "pay  the  shot"  for 
everythinif.  The  public  exchequer  has  to  meet  the  demand,  and  thus  the  community  are 
doubly  defrauded  by  worthless  officials.  The  body  politic,  like  a  leaky  and  ill-cared-for 
tenement-house,  soon  goes  to  pieces. 

20.  Another  admonition  relating  to  public  persons,  and  one  very  useful  in  view  of  the 
criticisms  natural  and  fiequent  on  the  part  of  private  individuals  concerning  such  characters. 
Also'^'"  in  +  thy  +  knowing-  [consciousness]  a  4- king  nay  ^''  shouldest  +  thou  + 
niake  -I- light -f- of  [abuse],  ||  Notwithstanding  the  temptation  to  denounce  such  outrages,  one 
should  exercise  jjrudence  in  expressing  indignation,  especially  violent  or  offensive  language 
against  the  authorities.  Comp.  1  Pet.  ii,  13.  Because  it  is  neither  safe  (comp.  viii,  .3,  4 ;  Rom. 
xiii,  4)  nor  right  (comp.  viii,  2;  Acts  xxiii,  5).  Indeed  the  language,  strictly  construed, 
forbids  or  dissuades  from  harboring  such  thoughts  even,  as  likely  to  develop  into  words 
and  acts,  and  -I-  in-f  the  +  chambers  -f  of  thy  -1-  lying  -I-  place  nay- '  shouldest  4- 
thou  -I-  make  4-  light  +  of  a  +  wealthy  +  man ;  I  In  the  most  private  apartment,  such  as  a 
bed-room,  the  same  caution  is  to  be  observed  in  uttering  what  might  be  regarded  as  treason- 
able. The  grandee  is  here  represented  from  the  kindred  aspect  of  a  rich  man;  tiierefore 
having  the  pecuniary  means  of  carrying  his  vindictiveness  into  effect,  because  a -I- flier 
-l-of-Fthe-l-sky  will -f  cause -H to  +  walk  (to-wit)''"  the-F voice,  ||  Some  person, 
as  unobserved  or  insignificant  as  a  casual  bird,  will  be  likely  to  report  your  words,  espe- 
cially if  severe,  in  hope  of  currying  favor  with  the  authorities — for  sycophancy  is  proverbial 
in  the  East,  and -I- a -I- master -I- of  the -H  two -I- wings  "  will -1- make -1- to -f  front 
[tell]  "'■' ^''  a -I- speech  [word]'-"  ||  Some  inkling  will  be  sure  to  be  reported,  secretly  as  if 
by  a  carrier-pigeon  or  tuicouscious  parrot,  or  some  other  mysterious  agency.  It  is  won- 
derful how  fast  and  far  news  travels;  and  it  is  especially  instructive  to  note  how  quickly 
and  how  exaggeratedly  a  jiiece  of  ill-fame  is  divulgated. 


The  article  is  unnecessarily  excluded  by  the  Masoretes. 


114  ECCLESIASTES.  XI,  1 


CHAPTER   XI. 

1  Directions  for  charity.    1  Death  in  life,  9  and  the  day  of  judgment  in  the  days  of  youth,  are  to  be  thought  on. 

1  '  Cast  thy  bread  ^upoii  the  waters:  for  J^^  J^^ 

2  thou  shalt  find  it  after  many  days.  ^  Give 


J^   "y  ^       Cast   tliy    bread  *upon   the  waters :    for 
thou  slialt  find  it  after  fmanv  davs, 


2  Give  a  portion  to  seven,  and  also  to  eight ;  for 
thou  knowest  not  what  evil  shall  be  upon  tlie  earth. 

3  If  the  clouds  be  full  of  rain,  they  empty  o-tlmm- 
selves  upon  the  cartli  :  and  if  the  tree  tiill  toward 
the  *  .south,  or  toward  the  « north,  in  the  place  where 
the  tree  falleth,  there  it  shall  he. ' 


*  Heb.  -upon  the  face  of  the  ivaters.        t  Deut.  xv,  10  ;  Prov. 
xix,  17  ;  Matt,  x,  42. 


a  themselves       t  South 


a  portion  to  seven,  yea,  even  unto  eight;  for  tliou 
3  knowest  not  what  evil  shall  be  upon  the  earth.  If 
the  clouds  be  full  of  rain,  they  empty  themselves 
upon  the  earth:  and  if  a  tree  fall  ^ toward  the 
south,  or  ••  toward  the  north,  in  the  place  where  the 


■  Or,  Send  forth     2  Heb.  upon  the  face  of  the  waters.      3  Or, 
Divide  a  portion  into  seven,  yea,  even  into  eight     *  Or,  in 


XI,  1.  As  the  writer  aijproacbes  the  conclusion  of  his  essay,  he  grows  more  mellow  in 
spirit  and  more  tender  :n  counsel,  looking  more  calmlj',  hopefully  and  piously  into  the 
dread  unknown  of  the  future,  and  recommending  a  suitable  preparation,  so  far  as  pos- 
sible, for  it.  This  is  still  in  his  previous  vein  of  practical  suggestion  as  to  the  best  method 
of  improving  the  advantages  and  opportunities  of  the  ])resent  life.  The  figurative  style  of 
illustration  liere  prevails  even  more  than  before.  Send  thy  +  bread  ascent-wise  [upon]  + 
the  +  face  +  of  the  +  "water;  ||  This  has  usually  been  understood  to  refer  to  the  Egyptian 
])ractice  of  .sowing  giain  during  the  inundation;  but  that  allusion  seems  to  us  inappropriate, 
becau.se  (1)  the  seed  is  not  actually  scattered  on  the  water,  nor  during  the  freshet;  but  upon 
the  mud  after  the  overflow  has  subsided ;  and  (2)  such  a  practice  did  not  and  could  not  prevail 
or  even  obtain  in  Palestine,  where  no  such  annual  rise  of  the  .streams  or  inundation  of  arable 
land  occurs.  We  ap]irehend  it  rather  refers  to  the  universal  habit  of  feeding  lish,  espeoiallj'' 
in  private  ponds,  such  as  the  author  speaks  of  (ii,  6 ;  there  for  purposes  of  irrigation,  it  is 
true,  but  equally  available  for  lish  culture,  as  was  common  in  Egypt  and  other  Oriental 
countries,  and  is  evident  on  their  monuments).  Whichever  be  the  allusion,  it  obviously  is 
u.sed  here  as  a  symbol  of  benevolent  and  thrifty  effort  (comp.  ver.  2) ;  as  if  saying,  Di.siribute 
your  bounty,  eveil  at  the  risk  of  throAving  it  away,  and  on  suljjects  seemingly  as  thankless 
and  unlikely  to  improve  it  as  the  unstable  and  harvestless  sea.  because  in  +  the  +  abun- 
daiice  +  of  (the)  *>  '"'  +  days  thou  +  wilt + find  +  it.  ||  It  will  (at  least  on  the  average  or 
often  enough  to  encourage  and  justify  the  venture)  yield  a  return.  Comp.  Luke  xvi,  9. 
How  often  has  a  casual  act  of  kindness  or  charity  secured  a  friend,  afterwards  one  in  need! 

2.  Give  a  +  lot  to  +  seven  and  +  also  to  +  eight  ;||  Seven  being  the  sacred  and 
full  number,  is  here  taken  as  the  .symbol  of  complete  and  universal  beneticence;  but  in  order 
to  make  assurance  doubly  sure  (comp.  Luke  vi,  38),  the  writer  adds  the  eighth  as  an  over- 
plus (comp.  Amos  i,  3),  the  octave  making  up  the  full  week  of  festival  (Lev.  x.xiii,  36; 
Num.  xxi.x,  35;  comp.  Luke  ix,  28).  because  not  thou +  'wilt  + know  "what  will + 
iie-extant  as  +  badness''' "'  ascent-wise  [upon]  the  +  earth  [laud],  jj  In  view  of  the  un- 
certainty of  the  future,  and  especially  of  the  continuance  of  one's  own  prosperity,  this  method 
of  investment  is  good  policy;  for  (1)  It  scatters  the  chances  of  repayment  or  benefit  more 
widely  (not  to  "  carry  all  of  one's  eggs  in  the  same  basket,''  one  thing  may  pay  if  another 
does  not) ;  (2)  It  is  best  to  give  while  one  has  it  to  spare,  for  some  day  he  may  not  have  it  to 
give  at  all;  (3)  If  misfortiuie  should  come  to  the  donor,  some  of  his  beneficiaries  may  repay 
the  alms  or  favor  with  interest  (comp.  Luke  xvi,  4). 

3.  If  shall  +  be  +  filled  the  +  scuds  ^  with  +  a  +  sho"wer,  ||  That  is,  whenever  the 
clouds  are  surcharged  with  nujisture; — a  figure  drawn  from  the  bountifulncss  of  nature. 
Tliis  of  course  in  Palestine  is  characteristic  of  the  winter  or  rainy  season,  but  is  neverthe- 
less (or  on  that  very  accoimt)  suggestive  of  fertility,  ascent-wise  |u})()n]  the  +  earth 
they  +  "will  +  cause  +  to  +  empty  it;  ||  They  s])ontaneously  ])our  their  treasured  burden 
copiously  on  the  thirsty  soil,  and  even  upon  barren  land,  or  what  would  be  so  except  for  their 
irrigation.  Imitate  their  liberality,  and  do  not  selfishly  hoard  or  grudgingly  bestow  the  rich 
blessings  which  you  hold,  and  +  if  shall  +  fall  a  +  treein  +  the  +  south '■  "^  and  [or]  + 
if  in  +  the  +  north,  ||  The  wood-man's  craft  is  here  again  adverted  to  (see  x,  9),  and  a  tree 
jierhaps  has  fallen  in  the  contrary  direction  from  that  expected  by  the  feller.  Still  he  is 
not  disajipointed  as  to  his  main  purpose;  for  the  tree  is  just  as  effectually  prostrated  in 
either  ease.  In  like  manner  the  benefactor  ought  to  be  equally  gratified  and  satisfied  with 
the  issue  of  his  charity,  since  somebody  is  really  benefitted  or  comforted,  and  the  particular 
person  or  nianneris  immaterial,  in -I- the  4- rising-point  |i)lace]  ^' ''-Fof  which-t- may -1- fall 
the -h  tree,  there  it-f-will-Mn-extant'.^  II     The  trunk  will  not  escape  from  the  wood- 


'  'db,  a  heavy  mist  or  rain-cloud,  enveloping  the 

landscape  and  dariiening  as  well  as  moistening  the  air. 

^  y^kmv^  for  yihyeh  by  a  transmutation  of  letters 


very  common  in  Heb.  (indeed  constant  in  the  pron. 
huw\  which  seems  to  be  from  the  same  root),  and 
therefore  not  a  Chaldaism  nor  an  evidence  of  late  date. 


XL  4 


ECCLESIASTES. 


115 


_^^  "y^      4  He  that  obsevveth  the  "  wind  shall  not 

— '- '-  *  sow  ;  imd  he  tliat  regardeth  the  <=  clouds 

sliall  not  nap. 

5  As  thou  knowest  not  what  is  the  way  of  the 
spirit,  dfior  how  the  bones  do  grow  in  the  womb  of 
her  that  is  with  child :  even  so  thou  knowest  not  the 
works  of  God  who  maketli  all. 

6  In  the  morning  sow  thy  seed,  and  in  the  even- 
ing withhold  not  thine  [thy]  hand:  for  thou  know- 
est not  whether  *shall  prosper,  either  this  or  that, 
or  whether  they  both  slui.ll  be  alike  good. 

4  tree  falleth,  there  shall  it  be.     He  that  ob-  A.  R. 
serveth  the  wind  shall  not  sow;  and  he  that 

5  regardeth  the  clouds  shall  not  reap.  As  thou  know- 
est not  wliat  is  the  way  of  the  i  wind,  nor  how  the 
bones  do  groiv  in  the  womb  of  her  that  is  with 
child  ;  even  so  thou  knowest  not  the  work  of  God 

6  who  doeth  all.     In  the  morning  sow  thy  seed,  and 
in  the  evening  withhold  not  "  thy  hand  :  for  thou 
knowest  not  whieli  shall  prosper,  whether  this  or 
that,  or  whether  they  both  sliall  be  alike  good. 

*  Heb.  shall  be  right. 

I  Or,  spirit 

Itill.              owind,       isow:       c  clouds,        rfuor 

'  thine                                    British. 

cutter,  but  be  accessible  and  avaihible  still  for  all  useful  purposes.  In  like  manner  the  sub- 
stantial effects  of  beneficence  will  permanently  remain,  whether  the  original  desire  or  special 
motives  of  the  donor  have  been  fully  met  or  not.  This  is  an  additional  (but  kindred)  reason 
to  the  j^receding.  The  line  of  argument  here  pursued  is  not  mercenary  or  venal  nor  even 
selfish,  although  (like  Scripture  exhortation  generally)  somewhat  ad-hommem  or  personal; 
for  the  genuin'e  sentiment  of  charity  is  really  appealed  to  and  fostered  by  such  inducements, 
and  it  is  thereby  heightened  and  broadened.  The  giver's  own  soul  at  least  is  refreshed  and 
sweetened  by  the  act,  and  he  will  not  lose  his  spiritual  and  eternal  reward.  Comj).  Matt. 
V,  43;  Luke  vi,  35. 

4.  There  follows  an  agricultural  illustration  of  the  same  principle  of  prom])t  and  earnest 
fulfilment  of  one's  tasks,  Aviiether  eleemosynary  or  productive,  taking  some  risk  in  a  calm  re- 
liance upon  Providence.  One  +  keeping- [watching]  the -f -wind  not  will -f- so-w ;  I!  The 
timid  farmer  waits  for  a  favorable  time  to  plant;  not  that  the  modern  superstitious  as  to  the 
proper  time  of  the  moon,  or  other  equally  futile  "signs,"  are  here  specially  alluded  to:  but 
the  wind,  in  its  direction  and  character,  is  a  fair  prognostic  of  the  weather  likely  to  ensue; 
and  this  may  be  too  dry  or  too  cold  for  germination  of  the  seed;  but  especially  is  a  violent 
wind  injurious  to  the  even  distribution  of  grain  when  broad-cast  (as  usually)  by  hand. 
Comp.  ver.  6.  and  +  one  +  seeing-  on  '''>*+  the  4-  scuds  not  will  +  reap.  ||  In  like  man- 
ner dry  weather,  when  the  rain-clouds  have  disappeared  (in  Palestine  from  April  to  Sept.), 
is  even  more  important  for  harvest;  and  the  husbandman  observes  these  with  the  greatest 
solicitude.  The  writer,  in  all  these  recommendations,  does  not  disparage  reasonable  caution 
(which  he  elsewhere  commends;  see  iii,  2);  but  only  that  lack  of  enteri^rise,  which  borders 
on  the  sluggishness  of  x,  18.     Comp.  Prov.  xx,  4;  xxii,  13. 

5.  An  itlustration  of  the  impossibility  of  foreseeing  these  contingencies  for  which  we 
may  idly  and  harmfully  Avait.  is  here  drawn  from  the  mysterious  process  of  gestation.  As 
-f  that -f- which  there -1- is  nothing  +  of-f- thee  knowing  what  is  the  +  tread -i- of  the-f 
wind  [spirit]/  ||  Science  has  never  discovered  the  secret  ])rinciples  of  generation  and 
conception  ;  especially  the  mode  in  which  the  pervading  vital  force  (which  is  the  expression 
or  result  of  the  soul-power)  acts  upon  the  physical  elements  or  assists  in  the  leproductive 
functions.  The  important  distinction  of  sex  is  always  a  matter  of  uncertainty,  and  modern 
researches  have  not  approached  its  solution.  as-fthe-Hbones  are  in -h  the  +  belly -f- of  the 
+  full  -I-  woman ;  II  That  is,  during  the  ])eriod  of  pregnancy,  imi>lying  their  origin  and 
growth.  Anatomy  has  observed  many  of  the  phenomena  and  traced  their  progress,  but  has 
not  advanced  in  their  essential  explication  beyond  the  fact  of  the  execution  and  observance 
of  the  primitive  fiat  "  after  their  kind"  (Gen.  i,  25,  which  applies  to  the  animal  nature  of 
man  in  common  with  the  lower  orders),  as-l-as  [just  so]  not  thou -(- wilt -I- know 
(to-wit)'-"  the-fdeed-i-of  (the)-t-God,'''"'  who  will4-do  (to-wit)  the  +  complete 
[whole].  II  The  Avays  of  divine  Providence  are  as  iuscrutaljle,  and  these  apply  not  only 
to  the  weather,  the  seasons,  the  crops,  etc.,  but  equally  (and  if  Ave  may  so  say,  more  em- 
phatically) to  the  more  important  events  of  life,  Avhich  affect  our  moral  character  and  call 
for  prudence.  The  old  lesson  of  acquiescing,  Avhen  we  can  neither  control  nor  understand, 
is  here  substantially  reiterated.  On  the  sovereignty  of  God  (in  the  last  clause),  in  contrast 
with  man's  ignorance  and  impotence,  comp.  especially  iii,  11,   14;  vii,  13;  viii,  17. 

6.  The  Avriter  once  more  reverts  to  an  agricultural  scene  for  an  ex{'mj)lification  of  this 
practical  lesson  (trust  in  Providenc(>,  Avitli  human  synergism)  in  a  direct  i)ractical  form. 
In -1- the -t- prying  [morning]  sow  (to-wit)''"  thy  +  seed,  ||  That  is,  as  early  as  circum- 
stances permit.  "  A  good  (iuid  iirompt)  beginning  is  half  the  battle."  The  lingering  man 
is  a  lazy  one,  and  lets  slip  the  favorable  (and  perhaps  the  only)  opportunity  for  effort  and 
success,  and -1- to  [at] -t- the -I- dusk  [evening]  nay^-'  shouldest  +  thou -f  cause -I- to 
-f  rest  thy -1- hand;  ||  Do  not  quit  even  at  early  night-fall  (or  in  the  afternoon),  if  circum- 
stances still  allow  the  prosecution  of  the  task.     Especially  do  not  Avait  or  desist  through  any 


2  ruivach,  here  nearly  equivalent  to  uephesh  or  animating 
referring  to  a  human  being.     Comp.  note  "''''. 


principle-  but  distinguished  from  it  as 


116 


ECCLESIASTES. 


XI,  7 


A  ,  "V".       7  1  Truly  the  light  is  sweet,  and  a  pleas- 

— '- '  ant  "thlny  it  is  for  the  eyes  to  behold  the 

*sun : 

8  But  if  a  man  live  many  years,  and  rejoice  in 
them  all ;  yet  let  hitu  i-emember  the  days  of  c  dark- 
ness; for  they  shall  be  many.  All  that  conietli  is 
vanity. 

9  •' Rejoice,  O  young  man,  in  thy  "^youtii ;  and  let 
thy  heart  cheer  thee  in  the  days  of  thy  youth,  and 
walk  in  the  ways  of  thine  [thy]  heart,  and  in  the  sight 
of  thine  [thyj  eyes :  but  know  thou,  that  for  all 
these  ^things  God  will  bring  thee  into  judgment. 


1611.      a  thing  is  it     Asun.      cdarlsness,      <i youth,      ethings, 


7  Truly  the  light  is  sweet,  and  a  pleasant  _^^  J^_ 
thing  it  is  for  the  eyes  to  behold  the  sun. 


8  'Yea,  if  a  man  live  many  years,  let  him  rejoice  in 
them  all ;  ^but  let  him  remember  the  days  of  dark- 
ness, for  they  shall  be  many.  All  that  cometh  is 
vanity. 

9  Rejoice,  O  young  man,  in  thy  youth ;  and  let 
thy  heart  cheer  tliee  in  the  days  of  thy  youth, 
and  walk  in  the  ways  of  "  thy  heart,  and  in  the 
sight  of  "thy  eyes:  but  know  thou,  that  for  all 
these  things  God  will  bring  thee  into  "judgment. 


1  Or,  For       2  Or,  and  remember 


» thine       b  judgement 


prejudices  or  indok'iice  at  tliut  (or  any  other)  time  of  the  day.  because  there  4- is  nothing" 
+  of+thee  kno'wing'  where  yon  will -i- succeed  whether  +  yon  [this]  or  yon 
[that],''' '-  II  This  implies  an  imcertaiuty,  perliaps  amounting  (in  many  cases)  to  an  improb- 
ability, that  every  i)lauting  (or  other  work)  will  be  fully  remunerative  or  prosperous;  and 
this  is  the  very  reason  why  we  ought  to  embrace  every  opportunity  of  usefulness,  assured 
that  some  will  be  successful,  even  if  others  fail.  Such  is  the  doctrine  with  which  the 
chapter  set  out  and  has  continued,  and  [or]  -hif  the +-two  +  of +therQ  as  +  one  will -1- be 
good.  II  They  may  prove  cijually  prosperous  and  advantageous.  There  is  here  a  rebuke 
of  the  procrastination  of  ver.  4,  as  eventually  proved  to  be  unwarranted  in  many  if  not  most 
instances. 

7.  Here  follows  a  sort  of  corollary  (as  often  with  the  author)  from  the  foregoing  general 
remarks  on  postponement  and  hesitancy  in  effort;  and  it  is  tinged  with  the  sombre  hue 
characteristic  of  tlie  entire  treatise.  And  +  sweet  is  the  +  light,  ||  The  favorable  aspect 
of  life  is  put  first,  in  accordance  with  the  cheery  view  of  the  foregoing  context;  and  of  this 
the  day-time  is  the  fitting  and  easily  recognized  symbol.  How  many  gloomy  impressions, 
feelings  and  apprehensions  are  dispelled  by  day-break !  AVe  then  wake  to  consciousness, 
to  activity,  to  full  reason,  and  to  a  restoration  of  the  realities  and  stimuli  of  earthly  exist- 
ence. How  mild  the  early  light!  How  gently  its  rays  strike  the  sen.ses!  How  helpful  is 
it  to  guide  our  footsteps  and  direct  our  energies!  Comp.  ii,  13;  xii,  2.  and-|-good  it  Is 
for  4- the  +  (two)  +  eyes  to  +  see  (to-wit)'-"  the  +  sun:||  The  diffused  beams  of 
sun-light  are  wholesome  to  the  eyes  and  a  tonic  to  the  whole  system.  How  dreary  and  sad 
the  condition  of  the  blind!  How  the  weary  patient  longs  for  the  dawn!  Comp.  Job  vii, 
4;  Psa.  XXX,  5;  cxxx,  6. 

8.  because  +  if*  duplications  [years]  abundantly '-  "  may  +  live  (the)  -f- 
man,''"  in -t- complete  |all]-i-of-Fthem  let -l- him  +  be-glad ;  ||  Accordingly  it  is  our 
duty  as  well  as  privilege  to  enjoy  the  pleasant  scenes  thus  afforded  us  by  Providence,  and 
this  even  to  old  age,  the  more  protracted  the  better,  provided  it  be  not  clouded  by  misan- 
thropy and  peevishness.  Comp.  ii,  24;  iii,  12,  13,  22;  v,  18-20  [17-19];  viii,  15;  ix,  7-0. 
and  [but] -f  let -t- him + remember  (to-wit)'-"'  the  +  days -i- of  the  +  dark,  because 
abundantly''  "  they  will  be-extant.  ||  AVe  should  offset  the  bright  hours  by  a  reason- 
able expectation  of  a  corresponding  number  of  dismal  ones;  as  the  weather  naturally  runs 
in  its  vicissitudes  and  fluctuations.  Comp.  the  same  contrast  in  vii,  14.  Complete 
[All]  which -t- has -F gone  [come]  is  a  +  breath.'-"  ||  Ever^'thing  is  after  all  transient  and 
unsatisfactory  on  earth.  Here  the  key-note  (i,  2)  of  the  treatise  is  sounded  again,  as  at  the 
conclusion  of  a  strain. 

9.  The  grandest  lesson  of  the  book  is  reserved  for  its  close;  and  the  sentiment  no  less 
than  the  phraseology  of  this  application  of  the  foregoing  doctrine  (especially  of  improving 
present  opportunity)  has  been  universally  ailmired  for  its  beauty  and  force.  Be-glad, 
chosen -l-oiie  [youth],  in -f  thy  +  birthhood  |youthfulness] ;  |f  The  opening  word  is 
borrowed  from  the  verse  preceding  (as  usual  with  the  writer),  and  continues  the  cheerful 
exhortation  foregoing.  Youth  and  adolescence  are  the  natural  period  of  gleesomeuess 
and  enjoyment  and  hope,  for  the  life  is  an  unclouded  prospect,  an(l  the  faculties  are  over- 
flowing with  buoyancy  and  spirits.  Such  vigor  is  a  blessing  to  be  wisely  appreciated  and 
usefully  occupied,  and -f- let  +  make -f  thee  +  good  thy-i-heart  in  +  the -t- days  +  of 
thy  chosen  +  times  [youthful  prime],  II  This  is  no  sarcasm,  for  such  an  idea  is  ;ibhorrent 
to  the  solemn  theme  ;  but  a  cordial  approval  of  the  instinctive  (and  therefore  innocent) 
impulses  of  early  life  to  enjoy  it  and  to  exercise  its  fresh  strength,  and -f- walk -1- on  ^  in 
+  the -f- treads  [road]  4- of  thy -l- heart,  ||  That  is,  pursue  these  natural  inclinations  to 
joyous  activity.  Their  indulgence  in  all  proi)er  directions  is  nowhere  forbidden  by  the 
Bible  or  by  sound  morality,     and  +  in  the  +  sights "  + of  thy -I- eyes  :  ||     That  is,   the 


••  These  particles  are  here  used  in  their  ordi- 
nary moaning,  and  not  in  the  adversative  sense  of 
note  ''''■'. 


*  Piel,  intensive. 

^  The  plur.  here  is  good  enough  Heb.,  notwith- 
standing the  marginal  preference  of  a  sing,  reading. 


XI,  10 


ECCLESIASTES. 


IIT 


J^^  "V_       10  Tlierefore  remove  *sorrow  from   tliy 

— ' lieart,  and  put  away  evil  from  ihy  «  tiesli : 

for  *  childhood  aud  youth  are  vanity. 

10  Therefore    remove    i  sorrow    from    thy  J^   J^ 

heart,    and    put    away    evil    from    thy  — '- -* 

tiesh  :  for  youth  and  the  "  dawn  of  life  are  vanity. 

*  Or,  anger. 

1  Or,  vexation    Or,  provocation 

1611.                          aflesh;       A  child-hood 

» prime                                 British. 

present  (comp.  vi,  9) ;  which  is  all  beaming  with  promise  aud  gladness.  Trouble  will  come 
soon  enough,  without  borrowing  it  in  advance  (Matt,  vi,  34;  Lvike  x,  41;  Phil,  iv,  6). 
Comp.  iii,  4 ;  xii,  1-G.  and  [Init  ]  -fknow  because  [that]  ascent-wise  [upon]  complete 
[all|  these  +  things  will  +  cause  +  thee  +  to  +  go  [bring]  (thej+God''- "  in  +  the'  + 
judgment.  ||  Earthly  pleasure  is  neither  harmful  nor  sinful,  if  it  be  taken  with  this 
thought  in  view;  for  responsibility  to  the  Creator,  Governor,  Provider  and  Judge  will  both 
regulate  and  sweeten  it  by  a  hallowing  influence,  adding  rather  than  detracting  zest  in  its 
highest  enjoyment  along  all  lawful  and  useful  lines.     Comp.  xii,  14. 

10.  And  +  cause + to + turn  vexation'-"^  from  +  thy  +  heart,  ||  This  is  spoken 
by  way  of  preventive  rather  than  cure :  avoid  the  causes  of  remoi'se,  by  a  cheerful  course  of 
moral  conduct,  which  is  so  conducive  to  happiness  aud  jirospeiity  as  well  as  to  true  piety, 
and  +  cause  +  to  +  pass  badness'''"'  from  +  thy  +  flesh  ;  j|  In  this  way  also  avert 
physical  trouble,  which  is  largely  the  penalty  of  over-indulgence.  "  The  excesses  of  youth 
are  drafts  upon  old  age,  payable  with  compound  interest."  Moreover  a  discounted  youth 
culminates  in  a  morose  old  age.  because  (the) '' ^'''  +  birthhood  [youthfulness]  and  + 
(the) '•■"'  + da^wning  [adolescence]  are  a  +  breath.'- "  ||  The  transiency  aud  lusufliciency 
of  the  sj^jring  of  life  are  justly  given  as  a  reason  for  sobriety  and  yet  activity  in  its  posses- 
sion aud  application.  The  text-word  marks  the  close  of  a  paragraph,  which,  however, 
does  not  materially  interrupt  the  coutinuity  of  the  topic  with  this  writer. 


■"  The  art.  is  not  indicative  of  any  general  judg- 
ment-scene of  the  race,  but  simply  of  that  decision 
(by  way  of  acquittal  or  retribution)  which  is  sure 


to  overtake  every  human  being ;  and  which  may 
here  be  called  Ids  sentence  (art.  equiv.  to  per.«!. 
pron.). 


118 


ECCLESTASTES. 


xn,  1 


CHAPTER  XII. 

1  Tlie  Creator  is  to  he  remembered  in  due  time.    S  The  Preacher's  care  to  edifij.    13  The  fear  of  God  is  the  chief 
"antidote  of  vanity. 


_^_  ■\7"_       »  Eemeuiber  *now  thy  Creator  in  the  days 

— '- of  thy  youth,  while  the  evil  days  come  not, 

nor  the  years  dra^  ni.irh,  when  thou  shalt  say,  I  have 
no  pleasure  in  <^  them ; 

2  While  the  "^sun,  or  the  light,  or  the  moon,  or 
the  « stars,  be  not  darkened,  nor  the  clouds  return 
after  the  rain : 


Prov.  xxii,  6. 


1611.        a  Antidote        6  K*t'iiieinber  Dow 
f  stars  be 


1  Eemember  also  thy  Creator  in  the  days  J^^  pj,_ 
of  thy  youth,  ^  while  the  evil  days  come  ' 

not,  nor  the  years  draw  nigh,  wlien  thou  shalt 

2  say,  I  have  no  pleasure  in  them;  "wliile  the  sun 
is  not  darkened,  nor  tlie  light,  nor  the  moon, 
nor  the  stars,  and  the  clouds  return  not  after  the 


a  or  ever  the  evil  days  come,  and  the         b  or  ever    British. 
the  sun,  and  the  light,  and  the  moon,  and  the  stars,  be 
darkened,  and  the  clouds  return  after 


XII,  1.  Accordingly  the  next  sentence  begins  with  the  conjunctive  conjunction,  and 
continues  the  use  of  the  distinctive  term  for  juvenile  vigor.  And'' '*+ remember  (to- 
■wit)'-^'  thy  +  Creator'-"  in  +  the  +  days  +  of  thy  +  chosen + times  [youthful  prime],  || 
The  tendency  of  human  uatiu-e  is  to  forget  God  (Deut.  iv,  9,  28;  viii.  11,  14,  19;  comp. 
Isa.  li,  13),  especially  in  the  giddy  season  of  youth.  On  the  contrary  this  is  the  most 
favorable  time  for  piety,  because  evil  habits  are  not  yet  inveterate,  bad  associations  not 
coniirmed,  and  the  whole  nature  is  more  plastic.  But  the  writer  adds  a  still  more  cogent 
and  personal  inducement,  namely,  the  necessity  of  seizing  upon  the  period  free  from  dis- 
tracting and  enfeebling  and  discouraging  illness  and  decay.  The  title  of  Creator  applied 
to  the  Divine  Being  is  peculiarly  appropriate  to  this  fresh  stage  of  existence,  the  body  and 
soul  being  then  both  more  nearly  what  He  has  made  them  than  later,  when  they  bear  the  dis- 
tinctive and  ineffaceable  marks  of  self-inflicted  passion,  abuse  and  error.  Children  are 
nearer  to  the  kingdom  of  heaven  than  adults  or  the  aged,  if  they  only  knew  it.  They  have 
not  wandered  so  far  nor  so  long  from  their  Father's  house,  however  volatile  or  heedless 
their  steps  or  truant  their  temper,  in-course-of  [until]  the  +  time  in  +  "which  not  [before] 
shall  +  go  [come]  the  +  days  +  of  (the)''^''+badness,'''-' II  The  dark  hours  will  inev- 
itably arrive  (iii,  4),  and  the  longer  one  lives  the  more  certain  and  numerous  and  gloomy 
will  tliey  be  (xi,  8).  The  interval  seems  long  to  the  hoju^ful  novice,  Ijut  short  to  the  disap- 
pointed and  worried  experient.  and  [or]  ->r  cause  +  to  +  touch  [approach]  duplications 
[years]  in"'"  +  'which  thou  +  wilt  +  say,  "There  +  is  nothing-  +  of']'"  to  +  me  in  -1- 
them  pleasure ;  "  ||  The  weariness  and  discomfort  of  old  age  disincline  and  disqualify 
the  sul)jeet  for  any  so  serious  exertion  as  the  outset  upon  a  life  of  piety,  and  especially  the 
radical  changes  which  such  a  reformation  of  a  long  career  involves.  If  the  effort  and  the 
resolution  were  difficult  in  youth,  they  become  doubly  irksome,  ineffective  and  hoi:)eless  now. 
The  pursuit  of  happiness,  which  is  generally  stated  to  be  the  main  spring  to  human  endeavor, 
has  become  slackened  by  satiety  or  disappointment,  and  there  is  a  strong  tendency  to  mel- 
ancholy and  morbid  dissatisfaction  bordering  upon  desj^air.  The  influence  of  the  bodily 
condition  and  nervous  tide  upon  the  mental  state  and  spiritual  energy  is  amazing,  almost 
overpowering.  In  point  of  fact  conversions  in  mature  or  advanced  years  are  comparatively 
rare.  The  elderly  irreligious  contrive  to  delude  themselves  and  evade  the  issue  so  long, 
that  they  at  length  succeed  in  persuading  themselves  into  some  sort  of  a  comfortable  theory 
on  the  subject,  which  is  proof  against  the  entreaties  and  exhortations  of  friends,  the  ad- 
monitions of  conscience,  and  even  the  strivings  of  the  Holy  Spirit.  The  most  irrational 
thing  of  all  is  that  their  increasing  loss  of  interest  and  satisfaction  with  the  joys  of  time 
and  sense  should  lead  them  to  a  deeper  neglect  of  the  higher,  deeper  and  more  constant 
source  of  all  true  happiness,  which  lies  in  the  opposite  direction.  Those  who  have  early 
sought  and  fotmd  the  path  of  sacred  wisdom  never  ex])ericuce  this  revulsion  or  discontent 
even  with  their  earthly  allotments  or  physical  disabilities.  A  serene  and  happy  old  age  is 
the  fruit  of  a  considerate  and  temperate  youth;  piety  sweetens  every  period  of  life,  and 
gilds  even  the  tomb  with  a  heavenly  lustre.  It  enhances  the  joys  and  softens  the  griefs  of 
all  ages;  it  is  the  conservator  and  invigorator  of  universal  humanity. 

2.  in-course-of  [until |  thc  +  fime  in+which  not  [l)efore]  shall  +  darken  the  +  sun 
and  +  the  4-  shine  and  +  the  -I-  moon  and  -I-  the  +  stars,  ||  All  these  are  figures  for 
nuirky  weather,  obsciu'ing  the  two-fold  illumination  of  the  day  (the  dii'ect  and  the  diffused 
rays  of  the  sun)  and  of  the  night  (the  moon  and  the  stars) ;  and  they  represent  the  gloomy 
aspect  of  decaying  life  in  old  age,  without  the  ciieerfulness  of  antici])ati()n  and  conscious 
vigor.  Further  than  this  it  is  inept  and  puerile  to  press  the  metaphor,  and  +  return  the  + 
scuds  after  the  +  shower ;  ||  This  is  a  more  distinct  picture  of  the  rainy  season  or  winter 
of  Palestine  (like  other  ti-o]ncal  regions),  which  consists  chiefly  of  successive  showers  with 
comparatively  clear  air  between,  the  misty  clouds  frequently  and  often  suddenly  concentrat- 
ing again  and  pouring  down  torrents  for  a  short  time.     The  shocks  to  the  physical  system 


XIL  3 


ECCLESIASTES. 


119 


_^_  "V".       3  In  the  day  when  the   keepers   of  the 
house  shall  tremble,  and  the  strong  men 
shall  bow  themselves,  and  *the  grinders  cease  be- 
cause they  are  few,  and  those  that  look  out  of  the 
windows  be  "  darkened, 

4  And  the  doors  ''shall  be  shut  in  the  streets,  when 
the  sound  of  the  grinding  is  low,  and  he  shall  rise 
up  at  the  voice  of  the  bird,  and  all  the  daughters  of 
niusick  shall  be  brought  <=  low  ; 

3  rain  :  in  the  day  when  the  keepers  of  the  ^_  J^_ 
house  shall  tremble,  and  the  strong  men 

shall  bow  themselves,  and  the  'grinders  cease  be- 
cause they  are  few,  and  those  tluit  look  out  of  the 

4  windows  be  darkened,  and  the  doors  shall  be  shut 
in  the  street;  when  the  sound  of  the  grinding  is 
low,  and  one  shall  rise  up  at  the  voice  of  a  bird, 
and  all  the  daughters  of  music  shall  be  brought 

*  Or,  the  grinders  fail,  because  they  dgrind  little. 

1  Or,  grinding  women 

1611.        o  darkened:       ishalbe       clow.       d  grind 

British. 

in  advanced  life  may  be  denoted  by  these  descending  floods,  and  the  rheumatic  twinges 
that  precede  and  attend  them  by  the  accompanying  and  overliauging  slieets  of  rain-vapor. 
Winter  in  every  climate  lias  always  been  a  type  of  old  age. 

3.  in  -I-  the  +  day  in  4-  which  +  shall  +  totter  the  +  keeping  -i-  ones  +  of  the  + 
built-f  lunar  [house],  ||  Here  is  introduced  a  more  extended  simile,  that  of  a  line  old  family- 
residence,  where  the  aged  owner  is  endeavoring  in  a  feeble  and  imperfect  manner  to  keej)  up 
the  gentility  and  style  of  the  former  fashionable  and  popular  resort.  The  janitor  or  gate- 
wardens  still  are  present,  as  if  to  usher  in  visitors ;  but  they  too  are  old,  and  no  longer  stand 
with  erect  mien,  or  hasten  with  firm  step  to  meet  and  introduce  the  guests.  The  shaky 
legs  of  the  decrepit  are  evidently  depicted  in  this  jiart  of  the  comjjarison.  and -1- bend -1- 
themselves  the  +  mortals 4- of  (the) '-  *■'  + writhe  "• '"  [valor],  ||  These  are  the  palsied 
arms  of  the  aged  frame,  wliich  correspond  to  the  guards  who  pace  in  front  of  the  palatial 
structure;  but  (like  their  fellows  the  porters)  they  are  now  superannuated  and  no  longer  fit 
for  the  duty  of  protection,  and  +  vacate  the -f  grinding- -I- women  because  they-h 
have  +  heen-little  [few],  ||  With  this  clause  begins  a  brace  of  references  to  female  domes- 
tics, whose  in-door  avocations  correspond  to  those  of  the  male  attendants  outside.  In  the 
East  the  task  of  preparing  the  flour  for  each  meal  invariably  devolves  upon  the  wife,  daugh- 
ters or  maid-servants  of  the  establishment;  and  these,  in  tlie  case  of  this  semi-deserted  abode, 
are  now  too  incompetent  to  the  labor,  being  thinned  both  in  strength  and  in  number.  They 
represent  of  course  the  teeth  of  the  old  man,  which  are  too  few  to  masticate  the  food  properly. 
As  two  women  (note  the  plur.  of  the  text)  sit  opposite  each  other  at  the  hand  mill,  and 
make  the  "rider"  or  upjjer  stone  revolve  by  each  giving  it  a  push  in  turn;  so  the  two 
gums  with  their  double  row  of  teeth  act  as  grinders  over  against  one  another,  and -|- have 
+  darkened "  the  -f-  women  +  seeing-  in  -(-  the  -i-  interlacing-s  [  lattice-windows] ,  ||  These 
are  tlie  female  members  of  the  family,  who  run  to  the  window  with  natural  curiosity,  and 
peep  through  the  interstices  at  the  approach  of  a  stranger  (com]).  Judg.  v,  28,  29).  Now, 
however,  the  openings  are  obscured  by  ill-patched  decay,  and  the  view  is  obstructed  and 
imperfect.  The  eye-sight  of  the  old  man  is  failing,  and  tliis  is  another  characteristic  symp- 
tom of  his  impaired  faculties. 

4.  and  4- be -I- shut -t- up  ^  the-i-two-l-swing-ers  [door-leaves]*  in -1- the -1- travers- 
ing- [street],'^  ||  This  is  added  as  a  third  featuir  of  the  declining  interior  powers;  the  hear- 
ing— another  of  the  senses,  closely  associated  with  the  vision — becomes  impaired,  so  that 
sounds  from  without  are  indistinctly  recognised,  as  if  through  doors  closed  l)y  the  fearful 
and  defenceless  inmates  of  a  dilapidated  mansion,  in -I- the  +  being-lo w  4- of  the  4- voice 
4- of  the  4- g-rinding- ;  ||  This  clause  is  appended  to  the  foregoing,  very  much  as  the  dim- 
inution of  the  mill-women  is  to  the  middle  clause  of  the  preceding  triplet;  but  it  here  in- 
troduces a  fresh  series,  suggested  (after  the  writer's  habit)  by  the  last  mentioned  fact  of  the 
ear-defect,  except  that  it  is  a  more  subjective  or  internal  failure.  As  the  noise  of  the  mill- 
stone is  reduced  among  the  tenants  of  the  half-deserted  dwelling,  so  the  craunching  sound 
of  chewing  is  feebly  conveyed  to  the  tympanum  through  the  interior  passage  from  the 
mouth  or  Ijy  the  connected  l)ones,  and  in  fact  is  less  itself  in  consequence  of  the  loss  of  the 
teeth,     and  4- he "  4- shall  4- rise  to4-the4-voice4-of  the4-twitterer  [bird],  ||     The 


*  'anshei/,  usually  regarded  as  the  irreg.  plur. 
constr.  of  ^h/sh,  but  perh.  rather  that  of  ^enownh; 
in  either  case,  however,  used  as  a  synonym  for  a 
male  individual.     See  note  '^i'-"'. 

-  Here  the  Fut.  -f  the  preced.  sentences  is  ex- 
changed for  a  Prater,  so  as  to  correspond  to 
the  tense  of  the  subsidiary  clause  immediately 
before  it.  Throughout  this  allegory  of  old  ,ge 
there  is  observed  a  careful  use  of  distinctive  links 
between  the  successive  series  of  images.  Not 
only  are  adverbial  or  conjunctive  terms  ("  also," 
"  ere,"  etc.)  employed  for  the  larger  sections, 
but  the  Future  is  carried  on  by  "  I'rti'  conversive" 
with  the  PraHer   in  order    more    closely  to  con- 


nect the  associated  figures  in  each  picture  or  set  of 
tableaux. 

■*  Pual,  intensive  pass. 

■*  (It'hth,  the  valve  or  hanging  of  the  door,  from 
daldli.,  to  swmr/  loose,  akin  to  ddlal,  to  Oe  pendulous. 

•'  shihvf/,  a.  pla.cc  of  public  concourse,  from  shuwq, 
to  run  .^  and  fro  ;  whence  showq,  the  trotter  or  leg; 
akin  to  shdqaq,  to  range  or  rove  about  eagerly. 

''  The  :aan,  who  is  es.sentially  the  subject  of  the 
whole  description,  can  only  be  meant  here.  All 
the  other  jiossible  translations  are  unsatisfactory 
and  fore; '.  :,s  well  as  incongruous  with  the  context : 
e.  fi.,  '■  ne  will  waken  at  the  sound  of  the  sparrow," 
"  The  sparrow  shall  rise  to  shriek,"  etc. 


120 


ECCLESIASTES. 


XII,  5 


_^_  "V^       5  Also?«A<^^/<  they  "shall  be  afraid  of  *</ia< 

— ' which  is  high,  ami  fears  shall  be  in  the  way, 

and  the  c  almond  tree  shall  Nourish,  and  the  grass- 
hopper shall  be  a  burden,  and  desire  [tastej   shall 
fail:    because  man  goeth  to  his  long  home,  and  the 
mourners  go  about  the  streets : 

5  low ;   yea,  they  shall  be  afraid  » of  that  ^^  J^^ 
which  ts  high,  and  terrors  shall  be  in  the 
way ;  and  the  almond  tree  shall  blossom,  and  the 
grasshopper  »  shall  be  a  burden,  and  3 "  de.-ire  shall 
■•  fail :  because  man  goeth  to  his  long  home,  and 

I  Or,  of  danger /;-o(/i  on  high        2  Or,  shall  drag  itself  along 
3  Or,  the  caper-berrij  u       *  Or,  burst 

1611.           oshalbe       6that  which  is       c  Almond 

a  the  caper-berry       b  Or,  desire            British. 

shrill  and  cracked  voice  of  the  old  man  is  here  compared  to  the  chirp  of  a  little  bird,  a 
proverbial  giving  out  of  the  vocal  powers  amply  illustrated  by  commentators  from  the 
poets,  especially  the  famous  passage  of  Shakespeare  (As  You  Like  It,  ii,  7).  The  octogena- 
rian's voice  has  lost  the  rich  basso  of  manhood,  and  measurably  returns  to  the  weak  tenor 
of  boyhood,  yet  (as  the  next  clause  intimates)  it  has  not  reached  the  clear  and  free  soprano 
of  the  other  sex.  The  return  to  the  future  tense  at  this  point  marks  the  transition  from 
the  allegory  of  the  decayed  home-stead  to  a  new  series  of  more  miscellaneous  metaphors. 
and  +  shall  -f-  be  -t-  bowed '  all  the  4-  built-oues  [daughters]  +  of  (the)  '•  ^^  -t-  song" ;  || 
Another  musical  allusion  in  the  opposite  direction:  the  vocal  chords  become  •alternately 
but  irregularly  and  uncontrollably  tightened  (above)  or  (now)  relaxed,  like  songstresses 
losing  their  ])itch  or  tone.  The  How  of  song,  if  attem2)ted  by  the  senile  habitue,  is  in- 
terrupted and  discordant  by  the  failure  of  the  organs  to  res])ond  jjroperly.  This  sub- 
jective interpretation  is  better  than  to  refer  the  clatise  to  a  failure  of  hearing,  which  has 
previously  been  represented  ;  and  it  brings  the  figure  into  harmony  with  the  one  im- 
mediately preceding,  as  the  contrast  between  elevation  (before  and  after)  with  depression 
(here)  requires. 

5.  also  from  [on  account  of]-f-a+loftmess  they  *  + shall -I- fear,  ||  A  mole-hill 
seems  a  mountain  to  the  steps  of  the  aged,  and  any  ascent  looks  formidable.  The  intro- 
iluctory  jiarticle  ("also")  shows  a  fresh  brace  of  similes,  and -I- dismayals "  shall -t-be 
in  +  the -I- tread  [road] ;  ||  The  same  idea  is  continued  and  explained:  alarm  is  felt  at  the 
prospect  of  a  journey,  as  well  as  of  an  elevation;  travelling  from  home  is  irksome  to  elderlj- 
])ersons,  and  difficulties  or  inconveuienoes  are  imagined  or  magnified  to  the  apprehension. 
Comp.  Prov.  xxii,  13;  xxvi,  13.  and  +  shall  +  bud "  the -f  watcher "  [almond],! 
This  is  the  first  of  a  triplet  of  illustrations  from  natural  history,  the  middle  one  drawn  from 
the  animal  (insect)' realm,  and  the  other  two  from  the  vegetable  kingdom.  It  evidently 
refers  to  the  bleached  locks  of  age  :  the  almond  tree  (a  species  of  the  peach  genus)  not  only 
blooms  very  early  (before  the  foliage  puts  forth),  but  also  very  copiously  (especially  show- 
ing so  in  the  absence  of  the  leaves);  the  main  point,  however,  is  the  fact  that  the  larger 
variety  of  the  tree  has  white  blossoms,  resembling  the  pear  or  the  pliuu  (in  size,  bark, 
growth  and  profusion  of  flowers,  as  well  as  the  shape  of  the  leaf),  as  the  author  of  these 
notes  had  occasion  to  ol)serve  for  himself  while  in  Palestine,  and  -f-  shall  -t-  become  -t- 
burdensome'-  the  +  locust;  ||  A  mei-e  insect  (as  we  would  say,  "a  fly")  is  an  annoy- 
ance, as  if  by  its  weight,  although  inconsiderable  in  fact;  a  hyperbolic  representation  of 
the  feebleness  of  old  age.  and -|- shall -|- quash  [become  ineflective]  the -1- consenta- 
tive  [appetizing] ''-I- plant ;  II  By  the  jjeeuiiar  term  here  employed  the  C'///«'-bcrry  is  su])- 
posed  to  be  meant,  in  accordance  with  the  etymology,  the  early  versions,  and  the  Rabbin- 
ical Hebrew.  The  sense  of  taste  (comp.  2  Sam.  xi.\,  35),  or  perJiaps  the  relish  or  the 
digestion,  at  length  fails;  and  this  (as  the  next  clause  implies)  is  one  of  the  last  and  most 
threatening  symptoms  of  the  breaking  up  of  the  system,  because  is -h  walking"  the  + 
man  toward  the  +  built-thing  [house]  -i- of  his  +  vanishing" -l- point  |ever|,i'  =^  ||  His  final 
or  pcrjK'tual  residence.  /.  e.,  the  grave  or  the  other  world,  is  thus  beautifully  described, 
and  the  constant  tendency  and  eventually  sudden  arrival  of  every  mortal  thither  is  also 
intimated.  All  the  foregoing  figures  have  pointed  to  this  culmination.  This  is  the  first 
of  another  cou])le  of  phrases  indicative  of  the  closing  scene  of  life.  and  +  have -f  sur- 
rounded I  traversed]  in -f  the -f- traversing  [street]  ^  the  4- lamenters  ;  |[  The  family 
and  friendly  mourners  (here  men,  and  not  the  hired  or  professional  wailing  Avomen,  who 


'  nhdchach,  akin  to  shi'nrach,  to  "  sink,"  and 
shdchdh,  to  "  stoop." 

^  bnpersoual,  still  referring  to  the  old  man  as  a 
collective  or  representative  character. 

^  cliathchat}!,  a  reduplicated  (intensive)  form  from 
chdthalh,  to  "  be  dismayed." 

'"  i/dne'ts,  a  Chaldaizing  form  from  an  otherwise 
nnused  nutrfs,  a  collateral  of  ndlsats,  to  "  blossom," 
and  of  ini'ncl.1,  to  "  bloom,"  like  dffjih  introduced 
occasionally  elsewhere  for  vup  (.ludg.  iv,  21  ;  2 
Sam.  xii,  1,  4;  Ps.  xxii,  IV;  Prov.   x,  4;  xiii,  23  ; 


xxiv,  V  ;  E/.ek.  xvi,  57  ;  xxviii,  24,  26  ;  lies,  x,  14  ; 
Zech.  xiv,  1(1^;  and  not  from  nd'ats,  to  disgust, 
which  could  not  take  this  pointing. 

^^  shdqki  (from  slidqacl,  to  "watch,"  i.  e.,  lie 
awake  or  be  up  early),  so  called  from  its  early 
blossoms. 

^^  HithpaeJ,  i.  e.,  prove  (make  itself)  or  seem  to 
be  oppressive. 

'•^  \~i/ni/du<Hdh,  from  ^dhdh,  to  breathe  or  lo)ii] 
after ;  here  evidently  indicative  of  some  stimulative 
article  of  food. 


XII,  6 


ECCLESIASTES. 


121 


A.  v.       6  Or  ever    [Before]   the   silver   cord   be 

loosed,  or  the  golden   bowl  be  broken,  or 

the  pitcher  be  broken  at  the  fountain,  or  the  wheel 
broken  at  the  cistern. 

6  the  mourners  go  about  the  streets :  "while  A.  R 

the   silver  cord  be   not  'loosed,  nor  the  — '- " 

golden   bowl  broken,  nor  the  pitcher  broken   at 
the  fountain,  or  the  wheel  broken  at  the  cistern ; 

1  Or,  snapped  asunder 

1611. 

»  or  ever  the  silvei-  cord  be  loosed,  or  the  golden    British. 
bowl  be  broken,  or  the  pitcher  be  broken 

attend  in-doors  and  at  the  funeral  itself)  hasten  to  the  bedside  of  the  dying  man,  to  catch 
his  last  words,  soothe  his  cxjjiring  moments,  and  aid  in  whatever  preparations  may  be 
necessary  for  the  obsequies;  for  in  the  East  the  corpse  is  always  interred  with  all  possible 
dispatch. 

6,  in-course-of  [until]  the  +  time  ill  + -which  not  [before]  shall  +  be  +  made + far'* 
[sundered]  the  +  twist  [cord]  +  of  (the)  "•"  + silver,  ||  This  resumption  of  the  original 
formula  ("  until,"  see  ver.  1)  marks  the  introduction  of  a  fresh  series  of  similes,  and  the  first 
brace  of  them  is  drawn  from  the  furniture  of  a  tent  or  apartment,  in  which  the  lamp  is  sus- 
pended by  a  (white)  silvery  cord  from  a  tent-pole  or  the  ceiling.  This  of  course  is  liable 
to  break  bj*  long  use,  and  the  extinguishment  of  the  light  thereupon  is  an  apt  emblem  of  the 
extinction  of  life,  which  in  all  literature  is  commonly  likened  to  a  thread  (so  especially  in  the 
pagan  fable  of  the  Parcie  or  fates,  one  of  which  spun  and  another  cut  the  doom  of  each 
mortal).  The  fancied  allusion  to  the  spinal  marrow  or  to  any  other  anatomical  nicety  is 
anachronous  and  unjioetical.  and  [or]  +  shall -h  be -fwrecked '^  the -I- rolled -f- thing 
[bowl]  -1-  of  (the)  ''•  '•'  +  g'old,  II  Tliis  is  the  lamp  suspended  by  the  silver  cord  above,  and 
bearing  the  oil  and  the  wick  for  illumination.  If  the  cord  Ineaks,  of  course  this  falls  and 
is  broken  or  badly  injured,  and  the  light  suddenly  extinguished.  It  represents  the  imag- 
inary central  reservoir  or  supply-source  of  life  within  the  human  frame,  which  is  irrecoverably 
eni.ptied  or  spilled  by  the  catastrophe  of  dissolution,  and  [or] -f  shall -f  be -f  broken 
the-hjar'**  ascent-nise  [upon]  the -t- spring",  ||  The  brace  of  figures  here  introduced  re- 
lates to  the  two  modes  of  water-sujiply  in  the  East,  the  sim])lest  and  most  common  of  which 
is  for  the  women  of  the  family  to  resort  daily  (twice  usually)  to  the  nearest  natural  fountain 
(or  stream  or  pool,  in  the  absence  of  tliis),  and  after  filling  the  "pitcher,"  or  rather  ;«/■  (for 
it  is  generally  of  considerable  size,  with  a  comparatively  l>road  base,  sloping  sides,  and 
Avithout  handle  or  ears),  then  return  with  it  upon  their  head  for  domestic  use.  As  these  are 
invariably  of  pottery-wave  or  simjile  burnt  clay  (terra  cotta),  they  are  easily  broken  if  set 
down  hastily,  especially  in  carelessly  letting  them  down  from  the  head  upon  the  stone  curb 
or  rim  of  the  fountain  or  spring.  This  accident  is  aptly  com])ared  to  the  collapse  of  the 
human  system  under  some  casualty  or  disease,  and  [or]  +  shall  4-  be  4-  wrecked  '  ^  the  ' ' 
-I- roller  [wheel]  to"Ward'*  the  +  pit  [hole].||  lucaseof  a  (lee]>  cistern  or  artificial  reservoir 
of  surface-water  stored  up  (which  is  the  frequent  alternative  in  the  f^ast  for  a  living  supjilj^, 
and  here  may  include  a  weJl  or  dug  cavity  likewise),  a  rope  or  (still  Ijctter)  a  wheel  witli  a 
rope  and  bucket  (or  pail  of  any  material,  usually  a  mere  ])ottery-jar  as  above)  is  employed 
to  draw  it  up  (see  .John  iv,  7,  11,  28).  This  last  is  very  apt  to  come  in  contact  with  the 
stone  walls  of  the  cistern  or  well  in  descending  or  ascending,  and  thus  the  risk  of  the  pre- 
ceding clause  is  enhanced.  Furthermore  the  rope  on  the  wheel  itself  is  liable  to  damage 
by  some  such  or  other  casualty,  and  although  the  latter  could  hardly  come  into  direct 
collision  with  the  curb  or  stoning-up,  yet  it  may  in  this  connection  not  improperly  be  said 
to  be  broken  or  rendered  useless  by  its  association  with  the  injured  part  of  the  apparatus 
as  a  whole.  The  larger  wells  in  the  East  have  two  wheels,  one  at  the  top  and  another  at 
the  bottom,  round  which  passes  an  endless  band  (usually  of  straw  rope)  with  a  series  of 
earthen  buckets  attached  at  close  intervals,  which  dip  up  the  water,  convey  it  to  the  surface, 
and  then  empty  it  as  they  turn  over  at  the  top ;  very  much  like  a  modern  chain-pump. 
Still  larger  wheels  are  also  employed  for  raising  water  on  a  grand  scale  from  ])onds  or  rivers, 
having  paddles  attached  to  the  rim,  which  act  as  elevators  on  a  similar  princij^le. 


'•*  Instead  of  the  textual  yerdclteq,  ulndl  be  re- 
moved., the  Masoretes  prefer  the  marginal  i/erdtheq., 
shall  he  boiiiij,  used  in  a  contrary  sense  of  dissolv- 
iuff ;  which  is  not  only  unnecessary  but  contra- 
dictory and  unwarranted  by  any  other  instance  of 
the  use  of  the  latter  word. 

^^  A  form  usually  assigned  to  rdtsats,  which 
seems  to  have  the  idea  of  brcakhif/  ;  but  is  rather 
perhaps  to  be  regarded  as  regularly  formed  from 
the  cognate  ri'iwts,  usually  meaning  to  ru?i  or 
rush,  but  here  (and  in  many  other  forms)  bear- 
ing the  same  meaning  of  smaxhinr/,  as  if  by  col- 
lision. 

"*  kii'J,  of  uncertain  derivation,  but  regularlv 
11 


used  of  the  earthen  vessel  which  Is  the  common 
Oriental  receptacle  of  water  and  other  culinary 
requisites. 

^~'  The  article  is  here  employed  because  there  is 
but  one  such  wheel  at  the  place,  namely,  the  fixed 
or  permanent  one ;  whereas  the  water-jar  of  the 
preceding  clause  (which  has  no  article  in  the  text) 
is  any  vessel  of  the  sort  that  may  chance  to  be 
brought  for  that  purpose  at  the  time. 

'"  Xotice  the  change  of  the  preposition  also  in 
this  case,  denoting  horh.onlal  or  mediate  collision 
with  the  side  of  the  well  or  water  basin  (in  letting 
it  down),  instead  of  the  vertical  motion  of  the  imme- 
diate connection  preceding. 


122 


ECCLESIASTES. 


XII,  7 


J^^  "y.      7  *Then  shall  the  dust  return  to  the  earth 

- — '- as  it  was :  and  the  spirit  shall  return  unto 

God  who  gave  it. 

8  Tl  tVauity  of  «  vanities,  saith  the  preacher ;  all 
*w  vanity. 

9  And  :1:<^ moreover,  because  the  preacher  was  wise, 
he  still  taught  the  people  <*  knowledge  ;  yea,  he  gave 
good  heed,"and  sought  out,  and  §set  in  order  many 
proverbs. 

10  The  preacher  sought  to  find  out  1  acceptable 
« words:  and /that  which  was  written  ivas  upright, 
even  words  of  truth. 

7  and  the  dust  return  to  the  earth  as  it  was,  ^_  J^^ 
and  the  spirit  return  unto  God  who  gave 

8  it.     Vanity  of  vanities,  saith  the  Preacher ;  all  is 
vanity. 

9  And  further,  because  the  Preacher  was  wise, 
he  still  taught  the  people  knowledge ;  yea,  he 
1  pondered,    and   sought  out,    and  set   in  order 

10  many  proverbs.      The  Preacher  sought  to   find 
out  =  acceptable  words,  and  that  which  was  writ- 
ten uprightly,  even  words  of  truth. 

*Gen.  iii,  19.      t  ch.  i,  2.      tOr,  the  7nore  wise  the  e preacher 
zvas,&e.      §  1  Kings  iv,  32.      \\Ueb.xmrds  of  delight. 

1  Or,  gave  ear      2  Heb.  words  of  delight. 

1611.    a  vanities  (saith  the  preacher)  all     6is     cmoreover  be- 
cause    d  knowledge,  yea  he     e  words,     /that  which  was 
g  Preacher 

British. 

7.  And  [so]  + -will + return  the  +  dust''  ascent-wise  [upon]  the  +  earth  as + that 
+  "which  it  +  was-extant,  ||  This  is  the  liuale  of  the  whole,  so  far  as  the  body  in  this 
world  is  concerned.  Comp.  iii,  20;  v,  15;  ix,  5,  G.  Consequently  it  behooves  us  to  improve 
the  present  (ver.  1).  and  [l)ut]  +  the  +  wind  [spirit],''"  it  +  "will + return  toward"" 
(the)''* '"'  +  God  which  [who]  gave  +  it.  ||  The  distinctive  origin,  nature  and  destiny 
of  the  human  soul  are  here  clearly  and  purposely  taught.  Comp.  iii.  20,  21 ;  and 
Gen.  ii,  7. 

8.  Having  thus  concluded  the  practical  exhortation  of  the  book,  it  remains  for  the 
writer  simply  to  repeat  the  motto  or  text  witli  which  he  began  his  discussion  (i,  2). 
Breath'- "  +  of  breaths''  ^ !  has  +  said  the  +  Congreg-ator ; '•  ^  the  +  complete 
[whole]  is  a  +  breath.'"' II  This  is  after  all  tlie  upshot  of  hiuuan  existence  upon  earth; 
transient  and  unsatisfactory  at  best,  certainly  so  if  this  be  all  of  it.  This  important  reliev- 
ing princijjle,  the  balancing  of  accounts  hereafter,  which  alone  can  justify  the  hopes  and 
assure  the  dignity  of  man,  or  warrant  the  efforts  and  vindicate  the  government  of  God,  the 
author  will  presently  adduce  as  the  clenching  doctrine  of  his  entire  treatise  (ver.  13,  14). 
This  verse  may  stand  either  as  a  concluding  one  of  tlie  foregoing  section  or  as  an  introduc- 
tory one  of  the  following ;  in  fact  it  is  a  connecting  link  or  caesura  between  the  two,  in  ac- 
cordance with  the  writer's  habit  of  transition  from  topic  to  topic. 

9.  Here  distinctly  begins  the  epilogue  of  the  poem,  which  is,  however,  more  systematic 
(we  had  almost  said,  prosaic)  in  form  and  more  practical  in  matter  than  the  body  of  the 
treatise;  indeed,  it  is  a  sort  of  postscript,  in  the  nature  of  a  jireface,  written — like  most 
prefaces — after  the  work  had  been  constructed  and  so  far  completed,  and  intended  to  give 
the  reader  a  more  definite  idea  of  the  scope,  plan,  and  purpose  of  the  author  in  its  compila- 
tion. And  +  exceeding  [Furthermore]  in  +  which  [as  much  as] -(- ^as-extant  Con- 
gregator''^  wise,  ||  The  writer  claims  to  be  among  the  philosophers  of  his  day,  and  to 
have  maintained  this  character  in  the  present  treatise,  as  well  as  in  the  observations  and 
reflections  which  led  him  to  it.  repeatedly  [constantly]  he  +  caused  +  to  +  learn 
knowledge  (to-wit)  '>  ^'  the  +  people;  ||  He  consequently  was  entitled  to  assume  the 
role  of  a  religious  instructor  or  moralist;  and  of  that  function  the  present  sermon  is  in  part 
the  exercise.  So  much  for  its  origin  and  authority,  as  a  personal  matter;  next  as  to  its 
method  and  materials,  and+he  +  eared  [pondered]^'  and  +  investigated :" ||  These 
two  nearly  synonymous  terms  are  tantamount  to  averring  that  he  used  careful  research  in 
collecting  the  facts  and  principles  contained  in  his  production,  he  +  straightened + 
out"  reigning-speeches  [proverbs]-*  abundantly :'-"  ||  He  collected  and  arranged  the 
sententious  teachings  of  former  sages,  of  course  adding  his  own  cogitations  and  lucubra- 
tions. The  author  seems  here  to  refer  not  merely  to  the  present  compilation,  but  to  the 
larger  repertory  which  he  is  known  to  have  composed  (1  Kings  iv,  32),  probably  forming 
the  basis  of  the  still  extant  Book  of  Proverbs  (Prov.  i,  1 ;  xxv,  1 ;  xxx,  1 ;  xxxi,  1) ;  comj). 
ver.  11. 

10.  searched  Congregator''^  to  +  find  speeches  [words] '>  ^  +  of  pleasure ;  |[ 
He  endeavored  to  clothe  his  ideas,  namely,  the  sentiments  thus  amassed  and  digested,  in  ap- 


"  Evidently  alluding  to  the  primal  sentence 
(Gen.  iii,  19). 

'^  An  analogous  distinction  in  the  use  of  the 
preposition  to  that  noted  above  (note  '*) ;  the  absolute 
or  direct  resolution  of  the  body  with  its  parent 
dust,  and  the  simple  direction  or  approximate  re- 
lation of  the  spirit  with  the  divine  source. 

-'  Piel  of  \izan  (which  is  perh.  only  a  denoni.  from 
ozen,  the  ear),  in  the  sense  of  halnncc  or  weigh  ;  or 
perh.  rather  equivalent  to  the  Iliph.  of  the  same 
verb,  meaning  to  give  ear  to,  i.  e.,  hearken  or  heed. 


2^  Piel  of  chdqar,  prop,  to  probe  (akin  to  hdqar, 
to  "pry"  into;  ndqar,  to  "penetrate,"  etc.),  hence 
to  examine. 

'^^  Piel  of  tdqan  (akin  to  tdkan,  to  "  poise  "),  prob. 
to  level  up  or  balance ;  hence  to  produce  an  equilib- 
rium or  uniformity. 

^*  mdnhdl  (from  mdshal,  prop,  to  compare  to- 
gether ;  hence  to  "  rule,"  through  the  idea  of  Judi- 
cial  decision  [like  k/j/j'w]),  a  comparisoii  or  simile, 
parable,  etc. ;   used  of  any  adagial  or  pithy  say- 


XII,  11 


ECCLESIASTES. 


123 


^^  "y".  11  The  words  of  the  wise  are  as  goads, 
— and  as  nails  fastened  by  the  masters  of  as- 
semblies [collections],  ivIdch&VQ  given  from  one  shep- 
herd. 

12  And  further,  by  these,  my  son,  be  admonished  : 
of  making  many  books  there  is  no  "  end ;  and  much 
*study  is  a  weariness  of  the  tlesh. 

*  Or,  reading. 


I  end, 


11  The  words  of  the  wise  are  as  goads,  J^    JJ, 

and  as  nails  well  fastened  are  the  words  — '■ - 

of  the  » masters  of  assemblies,  which  are  given 

12  from  one  shepherd.  ^And  furthermore,  my  son, 
be  admonished  :  of  making  making  many  books 
there  is  no  end ;  and  much  study  is  a  weariness 
of  the  flesh. 


'  Or,  collectors  of  sentences 
these,  my  son,  be  learned 


2  Or,  And  as  for  more  than 


propriate  and  pleasing  language,  pungent  and  yet  attractive,  not  by  mere  novelty  and  par- 
adox, but  by  judiciousness  and  soundness.  This  may  hint  at  the  poetical  guise  of  his  essay, 
and  certainly  suggests  its  didactic  style,  and  +  the  +  written  +  book  was  uprightness, 
speeches  [words] '•'-!- of  stability  [truth].  |i  Two  essential  features  or  characteristics  of 
the  volume  or  roll  thus  produced  are  here  specified,  namely,  its  honesty  or  sincerity  (includ- 
ing [subjectively]  candor  and  [objectively]  conduciveness  to  morality)  and  its  trustworthi- 
ness or  accuracy  (including  objective  verity  of  fact  and  subjective  fidelity  of  representation). 
We  have  abundantly  confirmed  this  verdict  in  our  interpretation,  greatly  as  some  critics 
have  contradicted  it. 

11.  Here  the  writer  advances  from  the  statement  of  his  own  claims  and  writings  to  a 
wider  recommendation  of  this  species  of  literature  as  a  whole.  First  (in  this  verse)  he 
characterizes  it  in  two  double  sets  of  intrinsic  particulars,  figuratively  stated.  The-f- 
speeches  [words]  '•  -  -f-  of  wise  -I-  men,  as  +  (the)  -1-  goads,  j|  Sage  maxims  are  incentives 
to  thought,  as  goads  are  a  spur  to  an  animal.  The  incisive  form  and  often  odd  phraseology 
of  adagial  sentences  especially  contribute  to  this  striking  effect,  while  their  enigmatical 
laconicism  provokes  criticism  and  stimulates  inquiry.  and -f- as -1- bristles  "'^  [nails] 
planted,**  II  They  also  resemble  pegs  firmly  driven  in  a  wall  or  other  suppoit;  permanent 
and  secure,  they  hold  tenaciously  the  attention  and  the  recollection  by  their  j)aradoxical 
presentation  and  usually  alliterative  (often  poetic)  expression.  Both  these  comparisons 
heighten  the  description  of  their  impressive  weight,  are  the -1- "  masters  +  of  gather- 
ings; "'''  II  That  is,  such  collectanea  or  compilations  are  like  the  above  objects.  They  are 
here  entitled  "masters  "  (a  term  often  employed  in  Hebrew  in  a  wide  or  mataphorical  sense) 
as  being  masterful,  like  experts  in  the  special  line  in  question,  they -1- have -1- been -f- 
given  from  +  a -f- feeder  ^®  one.  II  This  figure  comjiletes  the  second  pair  of  descriptive 
epithets  relating  to  the  "  works  "  of  such  proverb-mongers.  They  are  digested  and  assorted 
and  assimilated  by  a  single  editor,  as  in  the  case  of  Solomon's  books  above  referred  to. 
This  gives  them  not  only  authority,  but  also  unity  and  consistency  as  well  as  perspicuity. 
It  also  preserves  them  to  posterity,  and  adds  to  their  currency.  In  these  remarks  the  author 
implies  that  such  was  intended  to  be  the  nature  and  influence  of  his  own  treatise  likewise; 
and  in  the  next  verse  he  intimates  that  he  had  sought  to  avoid  the  faults  and  wearisome 
tendencj'  of  most  of  these  usually  diffuse  collections,  namely,  by  a  more  discriminative 
selection  and  a  more  systematic  and  entertaining  mode  of  exhibition. 

12.  And -h  exceeding  [Furthermore]  from -I- them,  my -1- building-one  [son],be-l- 
enlightened  ;  ||  Accordingly  the  writer  now  descends  to  a  more  personal  style  of  remark, 
and  addresses  his  reader  by  a  familiar  and  endearing  title,  suitable  to  his  own  advanced  age 
and  ripe  experience,  and  to  the  didactic  and  practical  character  of  his  essay  (comp.  Prov.  i, 
10;  ii,  1;  iii,  1,  11  ;  iv,  1,  etc.).  The  additional  and  concluding  observation  in  this  prefa- 
torial  statement  is  a  sort  of  criticism  or  animadversion  upon  the  previous  efforts  of  the  kind 
jtist  referred  to,  as  authors  nowadays  find  it  necessary  or  expedient  to  reflect  upon  works 
similar  to  their  own.  in  order  to  justify  the  preparation  and  publication  of  another  by  them- 
selves :  they  hope  to  imitate  the  excellencies  and  yet  escape  the  defects  of  their  predeces- 
sors. He  therefore  admits  and  advertises  in  advance  the  ordinary  dulness  and  voluniiu- 
ousness  of  such  disquisitions,  and  makes  this  very  fact  the  occasion  of  recommending  his 
quasi-pupil  not  to  trouble  himself  with  their  perusal,  much  less  with  too  profound  and  ex- 
haustive researches  into  the  whole  subject.  This,  he  seems  to  flatter  himself,  he  has  spared 
him  by  his  own  abstract  and  lucid  exposition,  to  +  do  [make]  enumerations  [books] 
abundantly''"'  there -f- is  nothing  +  of  clip  [end]  ;'^''^  ||  This  declaration  can  hardly  be 
taken  in  the  modern  sense  that  book-making  or  authorship  is  overdone  or  at  least  very  co- 
piously carried  on ;  for  it  was  scarcely  true  in  the  writer's  time,  and  if  correct  its  utterance 
here  would  be  inapposite.     It  is  rather  a  reflection  upon  the  disposition  to  excess  in  most 


^^  masrnerdh,  here  only  (by  a  frequent  inter- 
change of  sibilants)  for  marmerah,  from  cdrnar,  to 
stand  erect,  like  the  hair  in  terror. 

■''  Used  tropically,  the  apparent  incongruity  of  the 
figures  being  neglected,  as  very  often  in  Heb.  poetry. 

^'  ^a^uphowth  (for  ^&fuppdioh),  apparently  used 


technically  in  this  phrase  to  designate  what  we 
would  call  complete  or  collective  editions  of  such 
productions. 

28  The  metaphor  of  a  shepherd  is  a  common  one 
in  Heb.  for  a  curator  of  any  kind,  and  may  easily 
be  extended  to  editorial  care  and  supervision. 


124 


ECCLESIASTES. 


XII,  13 


^    "y  _       13  T  *Let  us  hear  the  conclusion  of  the  ;  13      '  lliis  is  the  end  of  the  matter ;  all  hath  J^^  J^^ 
whole    matte)':    Fear   God,  and    keep   his  |        been  heard:  fear  God,  and  keep  his  com- 


'comniandnients :  tor  this  is  the  whole  dutt/  of  man. 


'  Or,  The  end  of  the  matter,  even  all  that  hath  been  heard, 


a  commandments,       b  is 


mandiuents;  tor  =this  is  the  wliole  dut//  of  man. 


1  Or,  Let  ns  hear  the  conclusion  of  the  whole  matter    2  Or, 
this  is  the  duty  of  all  men 


efforts  in  the  •writer's  own  line — a  fact  which  no  doubt  largely  led  to  the  perishing  by  neglect 
of  such  cumbrous  and  uninteresting  volumes,  while  his  own  abridgments  have  survived. 
Tliere  is  also  hei-e  implied  the  idea  that  an  exhaustive  collection  or  recension  of  even  the 
current  aphorisms  of  the  day  would  have  been  injudicious  on  his  jiart,  because  few  if  any 
readers  would  have  the  courage  or  patience  to  wade  through  them.  This  last  thought  is 
more  distinctly  brought  out  in  the  next  clause,  and  +  study  "'■*  abundantly''"  is  a  + 
"weariness  +  of  the  +  flesh.  ||  This  now  trite  remark  also  cannot  aptly  be  interpreted 
altogether  in  its  modern  a^jplication,  but  mtist  be  tmderstood  as  holding  good  of  special  and 
concentrated  attention  to  such  al)struse  topics  as  the  writer  is  particularly  contemplating, 
especially  intense  and  exclusive  devotion  to  the  dry  and  bulky  tomes  or  dissertations  already 
i'Uuded  to;  as  much  as  to  say,  it  would  be  a  tiresome  task  to  read  them  through  or  even 
enumerate  and  review  them.  Comp.  i,  8.  The  injurious  or  at  least  disturbing  and  incon- 
veniencing effect  of  the  sedentary  and  recluse  life  of  a  professional  and  ardent  scholar  upon 
his  physical  health  is  proverbial ;  but  it  does  not  ajipear  to  be  disastrous  to  general  comfort 
nor  fatal  to  longevity.  The  excitements  and  revulsions  and  ex2)erieuces  of  a  more  active 
career  are  equally  if  not  more  dangerous  to  mental  and  moral,  indeed  even  to  bodily, 
soundness  and  endurance.  The  writer  appears  to  be  chiefly  continuing  his  critique  uj^on 
the  tedious  discussions  or  compilations  frequent  in  his  day  upon  the  abstruse  and  common- 
place themes  of  his  own  essay.  If  our  elucidation  shall  have  contributed  anything  to  re- 
lieve it  from  the  same  charge  of  monotony,  vpe  will  not  have  labored  or  studied  or  written 
in  vain. 

13.  In  keeping  with  this  admonition  to  conciseness,  the  writer  hastens  to  close  his 
homily  (which  is  not  long  in  all)  with  a  briefly-expressed  but  cogent  and  comprehensive 
summary  of  the  lessons  to  be  derived  from  the  entire  theme.  They  are  pithily  reduced  in 
fact  to  the  one  cardinal,  universal  and  comprehensive  injunction  of  j)ieti/.  This  alone  is 
essential  (Luke  x,  42)  and  availal)le  (vii,  36;  viii,  12)  for  the  highest  ends  of  life  (ii,  26). 
The  +  termination  +  of  the  +  speech''"  [word],  even"'  the  +  complete  [whole]  let+us-l- 
hear :  ^'  ||  This  concluding  exhortation  embraces  the  entire  doctrine  of  the  book  in  its  es- 
sential principles.  This  emphatic  calling  of  attention  to  the  main  lesson  of  the  essay  by  the 
author  himself  should  be  borne  in  mind  by  critics  in  estimating  its  religious  purpose  and 
value.  The  writer  invites  his  reader's  cooperation  in  the  familiar  condescending  tone  of  a 
father  (comp.  ver.  12).  (To-wit)''"  (the) -|-God  "- ""  fear-f-thou,  ||  This  clause  is  the 
main  point  of  the  epitome  of  the  work.  It  is  eminently  in  accord  with  its  general  sentiment 
and  many  of  its  weightiest  and  most  emphatic  sayings;  comp.  iii,  14;  v,  7  |6] ;  vii,  18.  The 
few  observations  that  seem  inconsistent  with  this  teaching  (e.  g.,  especially  ix,  2)  are  to  be 
taken  as  exceptions  in  respect  to  the  indiscriminate  doom  of  mortality  (ii,  14-16;  iii,  19, 
20),  and  do  not  affect  the  general  rule  of  moral  retribution  (viii,  11-13).  The  primary  im- 
portance of  this  attitude  of  the  soul  toward  God  is  emphasized  by  the  same  writer  elsewhere 
in  the  most  explicit  terms  (Prov.  i,  7;  ix,  10,  etc.)  as  well  as  by  other  parts  of  Scripture 
(Psa.  cxi,  10,  etc.).  and-l-(to-wit) '' "  his  +  commandments  keep-t-thou;  ||  This 
is  added  as  a  practical  test  and  mai-k  of  this  reverence  for  God,  and  is  in  like  manner  trans- 
ferrable  to  the  love  of  God  (which  is  the  last  great  trait  of  piety:  natvually  growing  out  of 
the  former,  Rom.  xiii,  10);  see  John  xiv,  21.  because  yon  is  complete  [whole] +of 
(thej  -hman.''  "  ||  This  precept  is  the  all-important  thing  for  every  human  being,  both  of 
duty  and  privilege,  objectively  and  subjectively,  for  safety  and  happiness,  in  point  of  use- 
fulness and  improvement,  here  and  hereafter.  Comp.  Mic.  vi,  8.  Our  relations,  sentiments 
and  conduct  toward  our  fellows  are  regulated  and  affected  by  this  supreme  standard  (Matt. 
xix,  17;  1  .John  iv,  21).  Indeed  it  is  the  one  great  and  eternal  law  of  the  entire  universe, 
which  matter  and  brute  spirit  obey  perfectly  because  compulsorily,  but  which  moral  beings 
may  disobey. 


^^  I  have  retained  this  word  as  a  translation  of 
the  rare  Idhar/  (used  here  only),  which,  from  a  com- 
parison with  tlie  kindred  Shemitic  tongues,  seems 
to  mean  prolonged  and  earnest  attention  to  literary 
pursuits,  or  to  any  other  avocation  requiring  in- 
tense strain  of  mind.  Few  persons  of  the  writer's 
day  certainly  were  so  well  prepared  as  he  to  ap- 
preciate the  use  or  the  abuse  of  such  mental  efforts 
and  their  results. 

^"  The  rendering  "tlie  whole  word"  would  re- 


quire the  art.  also  with  kol  ("  all "),  and  is  likewise 
forbidden  by  the  disjunctive  accent  upon  it.  Comp. 
the  same  absolute  use  of  this  word  iu  the  next  but 
one  clause. 

^'  This  seems  to  us  evidently  the  first  pers. 
fut.  (>(/.s7wm«')  "in  pause"  (itl.thniu^),  and  not 
the  Niph.  (whether  pra;t.  or  part.),  which  in- 
deed would  have  the  same  form,  but  is  inept 
as  an  introductory  phrase  to  what  is  abortf  to  be 
said. 


XII,  14 


ECCLESIASTES. 


125 


A.  "V.       14  For  *God  shall  bring  every  work  into 

judgnioiit,  with  "every  secret  thing,  whether 

it  be  good,  or  whether  it  be  evil. 


■  Rom.  ii,  16 ;  xiv,  10 ;  62  Cor. 


oever       61 


14  For   God  shall  bring  every  work  into  A    R 

"judgment,  '  with  every  hidden  thing,  — '- ■* 

whether  it  be  good  or  whether  it  be  evil. 


'  Or,  concerning 


a  judgement, 


British. 


14.  The  tinal  outcome  aud  argument  of  this  grand  sine-qua-non  is  at  length  propounded 
with  all  the  dignity  aud  solemnity  of  a  "  last  parting  word."  Because  (to-wit)  '■  *'  com- 
plete [every]  doing  (the) "'  '"'  +  God'' "  will  +  cause  +  to  +  go  [bring]  in+judgment 
upon  complete  [every]  vanished  [ocT'ult]  +tlii.iar,  I  However  private,  each  transaction 
ot  human  lite,  if  it  have  (as  indeed  it  really  has)  a  moral  bearing,  is  everywhere  in  Scripture 
represented  as  treasured  up  in  the  divine  memory  as  an  imperishable  and  inexorable  record 
either  for  or  against  one ;  and  the  same  tremendous  truth  is  frequently  adverted  to  in  this 
treatise  (iii,  18;  v,  G  [5],  etc.).  The  time  and  circumstances  of  this  retribution,  indeed, 
were  of  course  not  apprehended  by  Old-Testament  saints  with  the  distinctness  of  New- 
Testament  revelation ;  but  of  its  certainty  they  had  no  doubt,  and  they  unhesitatingly  ex- 
press themselves  accordingly  (see  especially  Psa.  i,  5;  Ixxiii,  17).  The  only  way  to  avert 
that  sentence  is  to  secure  a  free  pardon  by  faith  evinced  by  repentance  and  reformation 
(see  especially  Isa.  i.  16;  xliii,  25;  Hab.  ii,  4);  but  the  acquittal  is  not  irreversibly  pro- 
nounced till  after  the  close  of  probation  (Ezek.  iii,  20,  21).  if  good  and  [or]  +if  bad.  || 
The  perfect  impartiality  of  the  ultimate  verdict  and  award  is  here  distinctly  declared,  and 
that  the  trial  will  apply  equally  to  saint  and  sinner;  comp.  iii,  17;  xi,  9;  Ezek.  xviii,  20- 
32.  The  teachings  of  the  Law  and  the  Gospel  are  in  entire  harmony  on  this  fundamental 
principle  of  the  divine  administration.  It  is  lifting  that  so  noble  a  treatise  on  the  sover- 
eign wisdom  and  goodness  of  God  in  terrestrial  Providence,  however  inscrutable  they  may 
now  appear,  should  end  with  such  a  sublime  recognition  of  infinite  and  eternal  Justice. 
The  latest  conclusions  of  Christian  sociology  and  theodicy  have  not  materially  advanced 
beyond  Israel's  royal  sage's  solution  of  the  inequalities  in  human  fortune  and  divine  gov- 
ernment during  the  present  life. 


HEBREW-ENGLISH  INDEX. 

[N.  B.— See  the  "Explanations"  on  page  ix.] 


"2N  'dhad  to  lose 

iii,  6* 
V,  14  [13] 


xii,  5* 

bnN  'ebel  mourning 

vil,  2,  4 

■j3N  'eben  a  stone 

lii,  5 

DHN  'udcim  a  man 

1,  3*,  13 

ii,  3,  8,  12,  18,  2P,  22,  24, 

26 
ill,  10,11,  13,  18,192,21,22 
V,  19  [18] 
Vi,  1,  7,  10,  11,  122 

S!jN  ''dhab  to  love 

V,  10  [9]  ix,  9 

rinnN  'ahahdh  love 

ix,  1,6 

IN  'ozo  or 

ii,  19  xl,  6 

f^^N  Vvvdli  to  desire 

vi,  2 

^iN  ''oicr  to  shine 
viii,  7 

■-liN  'oirr  a  shine 

ii,  13  xi,  7 

TN  '«z  then 

ii,  15* 

■)TiS  ''dzan  to  (giTe-)ear 

xii,  9* 

■)Tb<  ''ozeii  the  ear 

1,8 

riN  'rtc/;  a  brother 

T 

Iv,  8 

inN  ''echdd  one 

ii,'l4 

iii,  192,  20 

iv,  8,  9,  10, 11, 12 

vi,  6 

THN  'dchuz  to  seize 
ii,  3 

'nriN  ''achar  after 

ii,  12,  18  ix,  3 

iil,  22  X,  14 

vi,  12  xii,  2 
vii,  14 

^riN  \1c?iar  to  be-after 

V,  4  L31 

iriN  ''acher  an  after-one 

vii,  22 


*|i"inN  'acharowv  after-wise 

vii,  7, 15 

ix,  18 

sentati-v 

'■e-plaiit 

i,  11 '                                        Iv,  16 

-:"TinN  'achcu'owndh  afterTvard 

i,  11 

^■■TlON  \iclianyth  after-part 

vii,  10                                      X,  13 

■^N  'ly  -woe 

iv,  10*                                          X,  16 

x,9 

■^N  ''ey  where  ? 

vii,  2,  14,  20,  28,  29 
viii,  1,6,  8,  9,  11,  l.'j, 
ix,  1,  3, 12,  12,  15 
X,  14 
xi,  8 
xii,  5, 13 


vii,  27,  28 
ix,  2,3,  18 
xi,  6 
xii,  11 


vii,  18 


xii.  2 


Ii,  3 

ii,  16* 

■|^N  \iyin  nothing 

i,  7,  9,  11 

ii,  11,  16,  24 

lii,  12,  142,  19^  22 

iv,  12*,  83,  10,  16, 17  [v,  1] 

V,  3  [2]2,  11  [10],  13  [12] 

vi,  2 

'aJ''N  ''iysh  a  person 

i,  8* 
iv,  4 
vi,  22,  3 

bpN  ''dknl  to  eat 

ii,  24,  25 
iil,  13 
iv,  5 

v,  11  [10],  12  [11],  17  [16] 
18  [17],  19  [18] 


bx  'al  nay 


V,  2  [1]2*,  4  [3],  6  [.5]2,  8  [7] 
vii,  9,  10,  162,  17-2^  18,  21 
viii,  32 

bN  ''el  toward 

i,  5,  62,  72 
iii,  202 
iv,  17  [V,  1] 
vi,  6 
vii,  2^ 

nbN  'elleh  these 

vii,  27 

D"^ti"rN  ^gloMym  God 

i,  13 

ii,  24*,  26 

iii,  10,  11,1.3,142,15,17,18 
V,   1  [iv,  17],  2  [1],  4  [3],  6 
[5],   7   [6],   18   [17],    19 
ix,  12  (         [18]2,  20  [19] 

iVn  'illuw  although 

vi,  6* 

DN  'im  if 

iii,  12 

iv,  10,  11,  12 

V,  7[6],  10  |9],  11  [10]2, 
Vi,  3 

DN  V'm  a  mother 

V,  15  [14] 
126 


xi,  6 
iv,  11 


Vil,  20 

Viii,  7,  8\  11,  13,  15,  16 

ix,  1,  2,  52,  6, 10,  14 

X,  11 

xi,  5,  6 

Xii,  1, 12 


Vii,  5 
ix,  152 


Vi,  22 
viii  15 
ix,  7 
X,  16,  17 


ix,  8 
X,  4,  202 
xi,  6 


viii,  14* 

ix,  1,3,4,13,14 

x,  15 

xii,  5,  6,  7 


vi,  22 

vii,  13,  14,  18,  26,  29 

viii,  2,  13,  15, 17 

ix,  1,7 

xi,  5,  9 

xii,  7,  13,  14 


viii,  15,  17 
X,  4,  10,  11 
xi,  33,  6,  8 
xii,  142 


HEBREW- ENGLISH  INDEX. 


121 


^72N  \hna7'  to  say 


1,  2,  10,  16 
ii,  1,  2,  15 
iii,  ir,  18 
V,  6  [5] 
vi,  3 


vii,  10,  23,  27 
viii,  4,  14, 17 
ix,  16 
X,  3 
xii,  1,  8 


n73N;  'emetJi  stability 

xii,  10 

iIJilN  ^enowsh  u  mortal 

ix,  14*  xii,  3* 

TiDN  'efiiwr  a  bond 

vii,  26 

r]pN  Vifajih  to  gather 

ii,  26 

JisDN  ''aguppdh  g-athered-thinff 

xii,  11* 

^pN  UiQctr  to  bind 
iv,  14 

vjN  \q)h  yet 
Ii,  9 

biiN  ''utsal  to  reserve 

ii,  10 

oS^^N  ''dnibMh  interlaced-tiiiiig 

xii,  3 

'^?.'?^  "'(iryeh  a  lion 

ix,  4 

*TJ^N  \trah  to  be-long 

vii,  15  viii,  12, 13 

Ti'nN  'ereh  length 

vii,  8 

yiN  ''erets  the  earth 

1,4  ' 
iii,  21 

V.  2  [1],  9  [8] 
vii,  20 

tT*2N  ''isTisMh  a  "woman 

Vii,  26,  28 

T«1JN  'as?u')-  which 


'■III  ,  If 
vm,  r,  16, 17 

xi,  2,  3 
Xii,  7 


IX 


1,  10,  13,  16 
ii,  32,  10,  12 
iii.  9,  10,  112,  14^  15^  00 
iv,  1,  2,  32,  9,  13,  15,  16, 
17 

V,  3  [2?,  4  [3],  14  [13],  17 

[m\  18  [17] 

VI,  l,2^  10,  12 

TJDN  'es/^er  happiness 

x,17* 

riN  ''etii  to-'wit 

1, 13,  14 

ii,  3,  10,  14, 17, 18,  20,  24 
iii,  10, 113,  15, 172 
iv,  1,2,  3,  4,  52,8,  10,  15 
V,  5  [4]3,  6  [5],  18  [17],  19 
[18] 

JiriN  ^attdh  thou 

V,  1  vii,  22 


^Na  dd'ash  to  stink 

X,  1^ 

^53  heged  a  robe 

ix,8 

■13  lad  lone 

vii,  29 


vii,  2, 13, 18, 19,  20,  212, 22, 

26,  28,  29 
viii,  3,  4,  7,  92,  10,  11,  122, 

13,  143,  152,  102,  172 
ix,  1,22,3,4,6,9',  102 
X,  14,  15 
xi,  52 
xii,  12,  2,  6,  7 


Vii,7, 13, 14,15,182,21,26,  29 
viii,  82,  92,  15, 162,  172 
ix,  12,  7,  11,  12,  14,  152 
X,  19,  20 
xi,  52,  6,  7,  8 
xii,  1,  9,  13,  14 


ix,  9,  10 


"PTj^.  bdhal  to  be-iu-trepidation 

V,  2  [1]*  vii.  9 

i^72!j3  h^hemdh  a  beast 
ill,  18,'l92,  21 

Ni3  low''  to  go 

I,  4=,  5  viii,  10 
ii,  12,  16  ix,  15 
iii,  22  xi,  8,  9 

V,  15  [14],  16  [15]  xii,  1,  14 

VI,  4 

"nil  Imcr  to  make-clear 
ix,  1* 

^13  lowr  a  pit 

xii,  6 

tiTSi  Idzdh  to  despise 

ix,"6 

linsi  Idchuwr  chosen 

xi,  9 

tl'nins  Vchimrdh  chosen-tinie 

xi,  9  xii,  1 

^n^  IdcJiar  to  choose 

Ix,  4° 

■jini^a  littdcMwn  trustfulness 

ix,  4 

brja  Idtal  to  vacate 

xii,  1 

"|t33  leten  the  belly 

v,l5C'^)  xi,5 

■)''3  llyn  to  think 

ix,  11 

^15  layitli  a  built-thlng 

II,  4,  7  vii,  2,  4 
iv, 14  X,  18 

V,  1  [iv,  17]  xii,  3,  5 

n^a  Idl'dli  to  weep 

ill,  4 

"'ba  h'lhj  failure 

ill,  "11 

^53  Idla'  to  swallow 
X,  12 

■3  hen  a  building-one 


viii,  3 


1,  1, 13 

ii,  3,  7,  8 
iii,  10,  18, 19,  21 
iv,  8 
v,  14  [13] 

T\Z^  Mndh  to  build 
11,4 

b"3  la'al  a  master 


viii,  11 
ix,  3,IX 
X,  17 
xii,  12 


V,  11  [10],  13  [12] 

X,  11,  20 

vii,  12 

xii,  11 

viii,  8 

yp_:2.  idqff'  to  split 

X,  9  ■ 

^p^3  hdqdr  a  prier 

11, 7 

^■ph  loker  a  prying" 

X,  16*  xi,  6 

'^"pjs.  Mqash  to  search 

Hi,  6*,  15  vii,  25,  28,  29 

N'na  Idrd'  to  create 
xii,  1 


Ix,  14 


viii,  1;     >.'»l,   (0 


128                                                ECCLESIASTES. 

' 

^.T'??  larzel  iron 

5'!  ddg  a  fish 

X,  10 

ix,  12 

nr^a  Wehih  a  kneeling-piace 

^i^  dowr  a  stay 

i,  4*  a 

ii,  6 

'nilja  Msdr  the  fresh-part 

iyi  Ddvtd  Darling 

ii,  3                                        xi,  10 

1, 1 

iv,  5                                           xii,  12 
V,  6  [f] 

yi  dhjn  to  plead 
vi,  10 

n3  Jrt^A  a  built-oiie 
xii,  4 

r]D'i  ddlnpli  to  leak 

X,  18 

JTina  gdMlih  one-aloft 
vii,  8 

pb"!  delcth  a  swinger 
xii,  4* 

riJ'?^'!  dint'dh  tearfulness 

t^as  gdboahh  lofty 

iv,  1" 

V,  8  [7]3*                                    xii,  5 

n?"!!  da'ath  knowledge 

Tia^i  gilMiDr  a  stalwart 

i,  16,  18 

vii,  12        \  1    ■ 
ix,  10          '  -^ 

? 

ix,  11 

ii,  21,  26 

'.  iVQ.',  g'Mwrdli  stalwartness 

^Ijl^'n^  doriuwndh  a  goad 

ix,  16  '                                           X,  17 

xii,  11' ' 

^S.J  gdliar  to  be-stalwart 

til^"!  ddrowm  the  south 

X,  10 

i,  6*" 

xi,  3 

biT"  gdddid  great 

T^"!^  de7-ck  a  tread 

• 

X,  3 

xi,  5,  9 

xii,  J 

ix,  14  *• ,  /  3                            X,  4 

tin.j  j/<?c7«7  to  lie-great 

"d^T  ddrash  to  seek 
i,  13 

1,16                                  "'^/-i 
^^5  gdder  a  hedge                   * 

b^^i  hebel  a  breath 

x,8 

i<22^14 

vii,  0,  15 

ii,  1,11,  15,  17,19,21,23,26 

viii,  10,  142 

y731.-i  guwmdts  a  cess-pool 

iii,  19 

ix,  92 

X,  8°* 

iv,  4,  7,  8,  16 

xi,  8.  10 

v,  7  [6],  10  [9] 

xii,  8*- 

bT5  j/e^e/  a  stripping 

Vi,  2,  4,  9,  11,  12 

V,8[7]* 

hyr\  hdhel  a  breath' 

7?0?,  galgal  a  roller 

i,  2  ■ 

xii,  8 

xii,"  6 

tisr;  liegeh  a  mutter 

!^?3  gullah  a  rolled-thing 

ii,'l0 

iSlil  hino''  he 

xii,  6 

1,  5,  9'^  10,  13,  17 

■  vi,  2,  10 

fin  gam  also 

ii,  1,  22,  23 
iii,  9,  14,  15,  22 

vii,  2 
viii,  18 

i,  11,  17                                        vi,  3,  5,  7,  9 

iv,  8 

ix,  4,  9,  152 

ii,  1,  7,  8,  14,  152,  17,  19, 21,        vii,  6,  14, 18,  21,  22^ 

V,  14  [13],  18  [17] 

X,  3,  10 

233,  24^  20                               yjii_  10,  12,  14,  16,  17 

iii,  11,  13                                     ix,  12,  3,  63,  ll^,  12,  13 

nin  Mvdh  to  be-extant' 

iv,  1,4,  83,  11,14,  ir.2                  X,  3,  20 

it  004; 

xi,  3 

V,  9  [8],  15  [14],  16  [15],18  [17]        Xii,  2,  5 

11,  -ii^ 

S^S^  ganndh  a  fenced-place 

j-ibVilT!  JiuwJeIdh  boastfulness 

ii,  5 

i,  17                                     ■•  ~" 
ii,  12 

Vll,  •^.) 
ix,  3 

•T^-^i'  ga'ardh  a  rebuke 

nibbi?i  hdwleluwth  boastfulness' 

vii,  5 

X,  13 

•n.j  gdra'  to  abstract 

N"'rt  Jiiy'  she 

iii,  14 

ii,  24 

vi,  1 

Q"«13.'i  gesJiem  a  shower 

iii,  13,  212 
iv,  4 

Vii,  23,  26 
ix,  13 

xi,  3                                       xii,  2 

V,  6  [5],  9  [8]°,  18  [17] 

Til'n  lidydli  to  be-extant 

15'^  dabar  to  speak 

i,  9, 102, 11,12, 10 

Viii,  7,  12,  13 

i,  8, 10       <^                             iii,  7 
ii,  15        '                                    vii,  21 

ii,  72,  9,  10,  19 
iii,  14,  153,  20 
iv,  3,  16 

ix,  8 
X,  8,  14 
xi,  2 

"n^"!  ddhdr  a  speech 

vi,  1,  3,  10,  12 

vii,  102,  16,  17,  19,  24 

xii,  r,  9 

i,  ]*,  8*  10                                  viii.  1,  3,  4,  5 

v,  2[1]'^3[2],  7[6]                       ix,  16,  17 

■^bn  hdlalc  to  walk 

vi,  11                                            j:,  12,  13,  14,  20 
vii,  8,  21                                       xii,  10^,  11,  13 

i,  4,V,  72 
ii,  14 

Ix,  10 
X,  3,  r 

rrnis'i  dihrdh  a  spoken-thing 

iii,  20 
vi,  6,  8,  9 

xi,  9 
xii,  5 

iii,  18                                             vii,  14                         viii,  2 

viii,  10 

HEBREW-ENGLISH  INDEX. 


129 


bbri  hdlal  to  boast 

bin  chelel  ) 

ii,  2^ 

vii,  7 

Hn.^^S.zh*^'^* 

aij  Mm  they 

xii,  6 

i,  r 

iii,  18                       ix,  13 

p5n  clidliiq  to  fold 

Til^'ri  Mmmdh  they' 

iii,  52 

iv,  5 

iii,^8 

iv,  3 

"!nn  rhdh'v  a  companion 

')^72!^  lidmown  humness 

iv,  10 

V,  lo'[9]* 

^^n  clidgdh  a  locust 

t^3n  hinneh  lo 

xli,'^5 

i,  14, 16 

iv,  1 

'^nn  cheder  a  chamber 

ii,  1 

v,  18  [17] 

x,20 

na'^rs  harleh  abundantly 

'iij'nn  chdddsh  new 

See  tnl'l  rdbdh 

1, 9, 10 

5"^^  Jidrag  to  smite 

t^in  clidirt  a  cord 
iv,  12 

iii,  3* 

yin  chnwts  outside 

ni2T  z^hilwh  a  fly 

ii,  25* 

X,  1* 

^in  cJiowr  glowing 

n^T  zdbach  to  slaughter 

X,  17* 

ix  2 

">i;tn  cliuwsh  to  haste 

il,  25* 

n^T  a'e&rtc/i  a  slaughter 

N^fl  chdtcV  to  sin 

V,  1  [iv,  17] 

ii,  26 

viii,  12 

riT  seA  yon 

vii,  20,  26 

ix,  2,  18 

i,  io,  17 

vii,  6,  10,  142,  182,  27,  29 

'n  clunj  alive 

il,  3,  10,  15,  19,  21,  23,  26 

viii,  9,  10,  14 

iii,  19* 

»i  l^  3 

iv,  2*,  15 

vii,  2 

iv,  4,  8,  16 

xi,  6^ 

vi,  8 

ix,  3,  4,  5 

V,  9 

Vi,  2,  52,  9 

xii,  13 

"^n  chdydh  to  live 

tlT  zoh  yon' 

vi,^6,  3       /  ■ 

xi,8 

ii,  2,  24 

vii,  23 

t~tjn  chaydh  life 

V,  16  [15],  19  [18] 

ix,  13 

ii,  3, 17 

vii,  12 

S!lT  zdhab  gold 

iii,  12 

v,  18  [17],  20  [19] 

vui,  15 
ix,  3,  92 

ji,V 

xii,  6 

vi,  12 

X,  ^19 

^!jT  zdhar  to  enlighten 

b";n  cMyil  a  writhe 

Iv,  13 

xii,  12 

X,  10* 

xii,  3 

J'lT  zHwa'  to  totter 

p"'n  cheyq  the  bosom 

xii,  3 

vii,  9 

■npT  sdkar  to  remember 

fi^n  chdhcm  to  be-wise 

V,  20  [19] 

ix,  15                           xii,  1 

ii,  15,  19 

vii,  16,  23 

13T  zeher  ) 

Dsn  chdhdvi  wise 

Jl'     ,   .  >  remembrance 

ii,^4,  16*,  19 
iv,  13 

viii,  1,  5,  17 
ix,  1,11,15, 17 

ixis 

vi,  8 

vii,  4,  5,  7, 19 

X,  2,  12 

xii,  9,  11 

"jT^^T  zilcTcdrdicn  a  remembrancer 

tTi3pn  cJiohndh  wisdom 

i,  11 

ii,  16 

i,  Vi\  iV,  17, 18 

viii,  1,  16 

•■:t  z^mdn  au  occasion 

ii,  3,  9,  12,  13,  21,  26 
vii,  10,  11,  122,  19,23^25 

ix,  10,  13, 15, 16, 
X,  1,  10 

18 

iil,  i* 

nprr  z^'dqdh  a  shrieking 

ix   17 

nbn  I'Jidldh  to  be-sick 
y,Vi  [12],  16  [15]* 

■)j?.T  2aje?i.  old 
Iv,  13 

ui^n  chdUwm  a  dream 

V,  3  [2],  7  [6] 

n^T  zdrach  to  ray 

■'bn  c^oZ??/  sickness 

i,  52 

V,  17  [16] 

vi,  2 

2>'^T  Sara'  to  sow 

pbn  cheleq  a  lot 

~  T 

xl,  4,  6 

ii,  10.  21* 
iii,  22 

ix,  6,  9 
xi,  2 

S>^T  zera'  a  sowing 

V,  18  [17],  19  [IH] 

xi,'6 

C"^n  chdmam  to  i>e-hot 
iv,  11 

•n  clien  favor 

52ri  chabal  to  twist 

V,  ek* 

ix,  11 

X,  12 

130 


ECCLESIASTES. 


"nCn  chafer  to  lack 

iv,  8  ix,  8 

^cn  chafer  lacking" 

vi,  2  X,  3 

■p'^vr?  chefroicn  a  lacking-thing 
i,  lo' 

"sn  cTiopTien  the  fist 
iv,  6 

I'sn  cliaphets  to  please 

viii,  3 

"on  chephets  pleasure 

iil,  1*.  17  viii,  8 

V,  4  [3],  8  [7]  xii,  1, 10 

"npn  ehafTiar  to  delve 
X,  8 

"np.n  clidqar  to  investigate 

xii,  9* 

D^n  cherem  a  ban 

vii,  26 

"iadn  cTieshMwn  contrivance 

Vii,  25*,  27  ix,  10 

?iji:2'c'n  cJtishsJidhoioidh  contrivance' 

V,  29 

^">lJn  cTidshdh  to  hush 

lii,  7 

'Tj'dn  cMshaTc  to  darken 

xii,  2,  3 

"Tl'tipn  chosheTc  the  dark 

ii,  13,  14  Vi,  4 

V,  17  [16]  xi,  8 

rrinn  chathchath  a  dismayal 

xii,  5 


"nin!^  tdcMipr  clean 

Ix,  2 

sins  ^o?/)&  to  be-good 
xi,  9 

Sino  ^o?cZ(  good 

ii,  1,  3,  24',  262 


iii,  122,  13^  22 
Iv,  3,  6,  8,  92,  13 
V,  5  [4],  11  [10],  18  [17F 
vi,  32,  6,  9,  12 
vii,  1,  2,  3,  5,  82, 10, 11. 14, 
18,  20,  26 

"HI^  tdchan  to  grind 

xii,  3 

tiDny  taclmnuh  a  grinding 

xii,  4 

N7ai^  tdme'  foul 

ix,  2 

IIJN^  yd' ash  to  despond 

11,20 

'^T^  ydga!  to  be-'weary 

X,  15* 

5*5^  ydgea'  weary 

1,  8* 

^??1  y^g^'dh  -weariness 

xii,  12 


viii,  12, 13, 15 
ix,  22,  4,  7, 16,  18 
xi,  6.  7 
xii,  4 


4- 


"i;  ydd  the  hand 

ii.  11,  24 

iv,  1*,  5 

v,  6  [5],  14  [13],  15  [14] 

vii,  18,  26 

ix,  1,  10 
X,  18 
xi,  6 

"•n;  ydda'  to  know 

i,  172 
ii,  14,  19 
iii,  12, 14,  21 
iv,  13 

V,  1  [iv,  17] 
vi,  5,  8,  10,  12 

vii,  22,  252 

viii,  1,  5,  7,  12, 16, 17 

ix,  1,  5,  11, 12 

X,  14, 15 

xi,  2,  52,  6,  9 

Dl"'  yotan  a  day 

ii,  3,  16,  23 

V,  17  [16],  18  [17],  20  [19] 

vi,  3,  12 

vii,  1,  10,  14, 15 

Viii,  8,  13,  15, 16 
ix,  92 
Xi,  1,  8,  9 
Xii,  12,  3 

^n'T'  yowther  exceeding 

ii,  15 
vi,  8,  11 

vii,  11, 16 
xii,  9,  12 

Dn^  ydcham  to  be-warm 
iv,  11 

:2l:^  ydfah  to  be-gOOd' 
vii,  3 

")"?!!  yayin  wine 

ii,  3  in 

bb^  ydl'ol  to  be-able 

i,  8,  15 
vi,  10 

"i?^  ydlad  to  bear 

iii,  2* 
V,  14,  [13] 

nb";  yeled  a  born-one 
iv,  13*,  15 

PIT^PI^  yalduwth  a  birthhood 
xi,  9',  10 

"^bj  ydlak  to  walk' 

ii,  1 

V,  1  [iv,  17],  15[14]2, 16[15] 


vii,  13 
viii,  172 


vi.  3 
vii,  1 


14 


vii,  2  i  ^ 
viii,  3 
ix,  7 
X,  15,  20 


y) 


vi,  4 

Q^  yam  a  sea 

i,  1" 

V?^  yt^^'^^^yT^  t^e  right-iiaiid 


nr  ydnacfi  to  rest 

See  ril'  niacach 

r|D^  ydgapli  to  add 
i,  16, 18  ' 

11,9 

^5*.  ya'cn'  a  forest 

ii,6 

!1D^  ydplieh  fair 
iii^  11 

V,  18  [17] 

N^^  ydtsd:'  to  issue 

iv,  14 

V,  2  [1],  15  [14] 

Vii,  18 
X,5 

^i?r  y'^W'^  precious 
X,  1 

^I^T  J'"^^''''''  t*^  snare 

ix,  12 

N^i;  ydr&  to  fear 

iii,  14 

V,  7  [6] 

vlil,  12 
Xii,  5, 13 

N'n;  ydrff  a  fearing-one 

Vii,  18                                        viii,  12, 13 

X,  19 


/Y- 


111,  14 


ix,  2 


HEBREW- ENGLISH  INDEX. 


131 


^t"^"^  ydrad  to  descend 

lii.  21 

tsVdi^"^  Y^rmcshdlaim  Possess-peace 

1, 1*,  12,"l6  li,  r,  9 

O'^r  yd/reach  the  moon 

xli,  3 

C"^  yhh  there  exist(s) 

1,  10  vii,  15 

li,  13,  31  viil,  6, 142 

iv,  8,  9  Ix,  4 

V,  13  [12]  X,  5 
vi,  1,  11 

^'«y^  yushal)  to  sit 

X,  6 

"|P?  ydshen  to  sleep 

V,  13  [11] 

^'<25^  ydshdr  upright 

vii,  39 

^^"i  yosher  nprig-htness 

xil,  10 

bN'i^p';  Yisrdel  Prince +  of-t he + Mighty 

1,  13^  ' 

"P'^0'!  yithrown  exceedence 

1,  3*'  V,  9  [8],  16  [15] 


li,  11, 132 
lii,  9 


vH,  12 
X,  10,  11 


lins  MMicd  heaviness 

vi,  2*  X,  1 

^^3  M)dr  already 

1, 10  iv,  2 

11,  12,  16*  vi,  10 

ill,  15  ix,  6, 1 

1?  lead  ajar 

xil,  6* 

^212  I'owh'di  a  star 

xil,  2 

!j3  I'oach  force 

Iv,  1 

■"?  liy  because 

I,  18 

II,  10,  12,  16,  172,21,23,23, 

24,  25,  26 
iii,  122,  14^  17^  192^  223 
Iv,  4,  10,  142,  16 
v,  1  [iv,  IT],  2  [1],  3  [2],  5 

[4],6[5],  7[b]2,8[r],  11 

[10],  18  [17],  20  [19]2 
Vi,  2,  4,  8,  11,  12  _    _ 

b's  161  complete  "^ 

I,  2*,  3,  7,  8,  9,  13, 142 

II,  5,  7,  9,  101,  112^  14,  17, 

18,  19,  20,  22,  23 
111,12,11,132,14,172.19,202 
Iv,  42,  8,  15,  162 
V,  9  [8],  16  [15],  17  [16],  18 

[17],  19  [18] 
vi,  2,  6,  7 


16,  17 
10,  112, 


ix,  10 


vii,  3,  6,  7,  9, 10,  12,  13,  18, 

20,  22 
viil,  3,  62,  72,  12, 15, 
ix,  1,3,42,52,7,9, 

12 
X,  4,  20 

xi,  1,  2,  6,  82,  9, 10 
Xil,  3,  5,  13,  14 


Vii,  3,  15, 18,  22,  23,  38 

viil,  3,  6,  92, 17 

ix,  12,  22,  32,  4,  6,  8,  9,  10, 

11 
X,  3,  19 
xl,  5,  82,  9 
Xli,  4,  8,  132,  142 


Nbii  'kdW  to  retain 

vUl,  8 

SOS  ]celel)  a  dog" 

ix,  4 

*ip2  Miy  a  finished-thing 

ix,'l8* 

'2  Mn  flxed(ly) 


lii,  19 

V,  2  [1],  16  [15] 


vii,  G 

vlii,  102*,  11 


023  Tcdna<;:  to  amass 

11,  8,  26  lii,  5 

J]j3  Tcandpli  a  "wing 

X,  20 

tlD3  Icdfdh  to  cover 

vi,  4 

b"»p3  Jifgiyl  presumptuous 

ii,  14",  15, 162  yj^  8 


iv,  5,  13 

V,  1  [iv,  17],  3  [2],  4  [3] 

Vii,  4,  5,  6,  9 
X,  2, 12, 15 

bD3  le^el  presumption 

vii,  25* 

CjOS  Icefeph  silver 

11,8 
V,  10  [9] 
vii,  12 

X,  in 

xil,  0 

CyS  ]cd'a(;  to  vex 

V,  17  [16] 

Vii,  9 

&5'3  Tiu'ar  vexation 

1,  18 
ii,23 

Vii,  3,  9 
xi,  10 

Vii,  10,  14,  17,  20,  21,  282 

Viil,  5,  8,  132,  173 

Ix,  115,  12,  15 

X,  10,  11, 14, 15, 17 

xl,  2,  42,  5 

Xil,  1,  2,  6 


r|3  Tcaph  the  palm 

iv,  6* 

D'713  Tcerem  a  vineyard 

11,4 

Tui^  Tcdslier  to  succeed 
X,  10  xi,  6 

■jiTds  Tcishrown  success 

II,  21*  iv,  4 
ins  Mtlial  to  -write 

xli,  10 

N'b  Iff    )       . 

i,  8^  11, 152 
ii,  102,  21,  23 

III,  11 
Iv,  32,  8,  12,  13.  16 

V,  5  [4]2,  10  [9]2,  15  [14],  20 

[19] 

VI,  2,  32,  52,  62,  7 

ib  leb  the  heart 

I,  13,  162, 17  viii,  5,  9, 11, 16 
ii,  1,  3, 10, 152,  20,  22,  23  Ix,  1,  3,  & 

iii,  11,  17,  18  X,  3,  3 

V,  3  [1],  30  [19]  xi,  9,  10 

vii,  2,  3,  4,  7,  21,  23,  25,  26 

3nb  ndh  the  heart' 

Ix,  3 

■)!p.b  Idbdn  white 

ix,  8 

yrh  laliag  study 

xil,  12* 

T&^  Idtdli  to  cling' 

viii,  15 

dnb  lecTiem  a  devoured-thing 

Ixi  7,  11  X,  19 

inVb  layHdh  night 

II,  23  viii,  10 

"l?p  Idkad  to  catch 

Vil,  27/?;^. 

1'ib  Idmad  to  discipline 

xil,  9 


V,  11  [10] 


132 


ECCLESIASTES. 


y\'db  lasMwn  the  tongue 
X,  11^ 

nN7.3  vie'dh  a  hundred 

vi,  3  viii,  12 

!-;^:iN'p  m^''uwmdh  "whatever 

V,  14  [13],  15  [14]  vil,  14 

"13^2  mahhuwu'  a  spring 
xii,  6 
tir'iu  ru'diynuh  pleadership 

ii,'8     '  V,  8  [7] 

'"ii?  maddiC  kno^wingness 

X,  20 

^   \  etc.     -what  ? 
.  1^3  meh  ) 

1, 3*  92 

ii,  2,  12,  15,  22 

Iii,  9,  15 

V,  6  [5],  11  [10],  16  [15] 
vi,  8^  10,  11,  122   - 

r;*^''2  m^Mvah  iTith-speediness 

iv,  12  '  viii,  4* 

ni73.  muwth  to  die 
^  ^,-16  viii,  19 


vii,  10,  16,  ir,  24 
viii,  4,  7 
X,  14 
Xi,  2,  5 


•—  'iv,  •22 
vil,  ir 

ix,  3,  4 

52 

riTO  mdveth  death 

liii  19 
vil,  1,  26 

viii,  8 

X,  1 

'nni72  mowtM)'  exceedfulness 

Iii,  19 

!-!;^i3  maftdh  incliningly 

iii,  21 

''12  miy  "who  ? 

ii,  19,  252 
iii,  21,  23 
V,  10  [9] 
Vi,  122 

vii,  13, 
viii,  1* 
ix,  4 
X,  14 

24 
.4,7 

D'U  mayhn  water 

li,  6  Xi,  1 

iiN275  maVoxcb  a  grievance 
i,  18  "  ii,  23 

'TJ573  makak  to  dwindle 
X,  18* 
!S;b72  mdW  to  fill 


1,  8 
iv,  62* 

vi,  r 


viii,  11 
ix,  3 
xi,  3 


':^Nb73  maVdk  a  minister 

v,  G  [5]* 

Txizrhiz  milcMmdh  devourment 

iii,  8  viii,  8 

'driZ  mdlat  to  slip 

viii,  8* 

"^'Z  mdlaTc  to  be-king 

iv,  14 

Tjb^:  melek  a  king 

i,  i,  12  viii,  2,  4 

ii,  8,  12 
iv,i:i 
v,  9  [8] 

nibb73  malMwth  a  kingdom 
iv,  u 


ix,  14 

X,  16,  17,  20 


'y2  [or  7272]  min  apart 

ii,  f8»,  25' 
iii,  19,  20 
iv,  2,  9 
V,  19  [18] 

vi,  2,  32,  8, 10 
vii,  23,  26 
ix,4 

r;:"2  mdndh  to  part 

i     1  ^ 

I,  IJ 

rr:  mdna'  to  restrain 

ii,  10 

■SC73  migUn  reduced 

iv,  13* 

ix,  152, 16 

lEp72  miQpd)'  a  number 

11,^3 

V,  18[17] 

'CSI2  md'at  to  be-little 

xii,  3 

'CT,2  m"at  a  little 

V,  2'[1],  12[11] 

ix,  14 

x,l 

b5'75  ma'al  an  ascent 

iii,  21 

rii;::i|73  ma'dseh  a  deed 

i,  14  ' 

ii,  4, 11, 17 
iii,  11,  17,  22 
iv,  3,  4 
V,  6,  [5] 

Vii,  13 

Viii,  9,  11,  142, 17 

ix,  7,  10 

xi,  5 

xii,  14 

Ni£73  mdtsd''  to  find 

iii,  11 

vii,  14,  24,  26,  272,  28^,  29 

viii,  173 

ix,  10, 13 
xi,  1 
xii,  10 

■Ti^72  mdtsowd  a  fastening 

vii,  26*  ix,  14 

!Ti'i2£73  mHsowddh  a  fastenness 

ix,^2 

^iii£73  mitsvdh  a  commandment 

viii,  5  xii,  13 

S'ip73  mdqowm  a  rising-point 
i,  5,  7  viii,  10 


iii,  16,  20 
vi,  6 


X,  4 
xi,  3 


ix.  11 


n3'p73  miqneh  an  acquirement 

ii,  7 

r!'^p73  Vi  iqreh  a  hap 

ii,  14, 15  iii,  19 

!n'n.p^73  m'qdreJi  a  happening 

X,  18* ' 

^73  mar  bitter 

vii,  26 

nN'173  mafeli  a  sight 

vi,  9  xi,  9 

121^72  7nd7'6wm  a  height 

x,6 

yi^73  merowts  a  run 

ix,  11 

NS'173  mariM''  a  cure 

X,  id 

'TJP73  mdshalc  to  draw 

ii,  3^ 

i3p73  mishMh  a  lying-place 

X,  26 

bd"2  mdslml  to  reign 

ix,  17  X,  4 


ix,  2,  3 


HEBREW- ENGLISH  INDEX. 


133 


bujii  mdsMl  a  reigning-speecii 

xii,  9* 

nnb'>p73  misMcfchath  a  sending" 

viii,  8 

rTn72^75  masm^rdh  a  bristle 

xii,  11* 

'Ct'C^lZ  tiiishpat  a  judgment 

lii!  16  xi,  0 

V,  8  [7]  xii,  14 

viil,  5,  6 

or'i2372  viishteh  a  quaflfing-timo 

vil,  2* 

pin":  mdtMicq  sweet 

V,  12  [11]  xi,  r 

fi;ri75  mattunuh  a  gift 

vli,  7 

nn73  viattatli  a  gift' 

ill,  13 


V,  19  [18] 


viil,  7 


x,4 
xi,6 


n:  /(''■  pray 

ii,'l 

5'5;  ««^>A^'  to  spring 

X,  1 

153  ndgad  to  front 

vi,  12* 

^'53  ndga'  to  touch 

vlii,  142 

'113  nddar  to  vO"W 

V,  4^[3]^  5  [4] 

^"Ij  neder  a  VOW 

v,4[3] 

5713  ndhag  to  guide 

li,  3 

tl13  nuwach  to  rest 

ii,  18* 
V,  12  [11] 
vil,  9, 18 

y"13  nuwts  to  bud 

xii,  5* 

bn3  nachal  a  stream 


fibn3  nucliuldh  a  streaming 

vii,  11* 

w'n3  ndchdsh  a  hisser 

X,  8, 11 

rr!3  nachatli  a  rest 

Iv,  6  vi,  5 

5'l33  ndta'  to  plant 

li,  4*,  5  iii,  2 

D:r3  nelcc^  a  fund 

V,  19  [18]*  vi,  2 

•'"133  noTcriy  discerned-oue 

vi,  2* 

inW  ndgdh  to  test 

li,  1 

rc3  n«pa'  to  remove 

X,  9* 


^3'3  na'ar  a  lad 
X,  16* 

bD3  ndphal  to  fall 

iv,  10    .  X,  8 

ix,  12  xi,  3« 

^23  nepliel  a  fall 
vi,  3* 

>:;!:3  nephesh  a  respiration 


vi,  2.  3,  7,  9 
vil,  28 


X,  14,  20 


Ix,  17 
xii,  11 


ii,  24* 

iv,  8 

Nb3  ?i«s«'  to  lift 

V,  15  [14],  19  [18] 

■)n3  ndthan  to  give 

i,  132  17  vli,  2, 21 

ii,  21,  26^  viii,  9,  15, 16 

iii,  10, 11  ix,  1,  9 

V,  1  [iv,  17],  6  [5],  18  [17],        X,  6 
19  [18]  xi.  2 

vi,  2  xii,  7,  11 

pri3  ndtliaq  to  snap 
iv,  12 

miO  ^dldb  to  surround 

i,  62* 

;-ii"^niD  fdUi/hdh  a  surrounding 

i,  6 

bSD  f:dhal  to  burden 
xii,  5 

riT5p  fgulldli  a  treasure 
ii,^8  ' 

^50  fdgar  to  shut 
xii,  4 

C1D  fdtr^  a  horse 

X,  7 

r|iD  f(>?P2^7i  a  termination 
iii,  7  vii,  2 

IID  pitzc?'  to  turn 
xi,  10 

'T^p  (?tyr  a  turn 

vii,  0* 

7"'p  fiyr  a  turned-tiling 

vii,  0* 

b^S  f«I«Z  foolish 

ii,  19  vii,  17 

b^D  felel  folly 
x.c" 

nibpp  fiHilicth  foolishness 

ii,  3, 12, 13  vii,  1,  13 

■rD  fdl'a7i  to  reduce 

X,  9 

"r?  f:dpltad  to  lament 

iii,  4*  xii,  5 

'-'SO  ge2^1icr  an  enumeration 

xii,  12 


xii,  13 


X,  S'-*.  1 1 


^3'  'dh  a  scud 
xi",  3*,  4 


xii,  2 


134 


ECCLESIASTES. 


l^y  'dbad  to  serve 

V,9'[8],  12[11] 

13?  'ehed  a  servant 

il,  7  vii,  21  X,  7* 

n^y  'dhcid  service 

Ix,  1* 

1?  'ad  in-course-of 

ii,  3  iii,  11  xil,  1, 2, 6 

"H"     'aden        ) 

/.■■"=  .   ^,      ,,  >iu-course-of+now 

I  ij"Ty  'adennah  ) 

Iv,  2*i  3 

iiy  'owfZ  repeatedly 

iii,  16  Ix,  5,  G 

iv,  13  xii,  9 

vii,  28* 

dVi^  'owldm  a  vanishing-point 


ix,  6 
>'ii,  5 


xii,  3 


vi,  9 
viii,  16 
xi,  7,  9 


ix,  14,  15 
X,  15 


I,  4,  10 
ii,  16 
iii,  11,  14 

k|i3>  'SwjjJi  a  flier 

X,  20 

r\iy  'dvath  to  bend 

1,15 

T"  '6z  strength 
viii,  1 

W  'dzaz  to  be-strong 

vii,  19 

T--  'O'yin  an  eye 

i,  8 

ii,  10,  14 

Iv,  8 
V,  11  [10] 

"V^  'iijr  exposed-place 

vii,  19 
viii,  10 

^5>  'al  ascent-wise 

1,  6,  12,  18, 162 

ii,  20 

iii,  14,  17,  18 

V,  2  [If,  6  [5],  8  [7]3 

Vi,  1 

vii,  10, 14 

Tov  'dldh  to  ascend 

iii,  21  X,  4 

fiy  'am  a  conjunction 

Iv,  16  xli,  9 

&y  'im  conjointly-witii 

1,  11,  16  vi,  10 

ii,  16«  vii,  11 

iv,  15  ix,  9 

'M2'^  'dmad  to  stand 

i,  4  —      Iv,  12, 15 

ii,  9  Viii,  3 

rr^ay  'ummdh  conjunctiveness 


viii,  2,  6,  11, 14,  16 
ix,  8,  12,  14 
X,  4,  72 
xi,  1,2,3,9 
xii,  6,  7,  14 


V,  16  [15]* 

T-y^  'dmal  to  toil 

11, 11,  19,  20,  21 

j''^V  'dmdl  toil 

I,  3* 

ii,  10,  11,  18,  19,  20,  21,  22, 

24 
til,  4,  6,  8,  9 

V,  15  [14],  18  [17],  19  [18] 


vii,  14 


vi,  7 
viii,  15 
ix,  9 
X,  15 


T2"  'dmel  toiling 

ii,  18,  22  iv,  8 

iii,  9  Ix,  9 

p2l'  'dmoq  deep 

vii,  242 

ftZV  'dndh  to  heed 

X,  19 

T\jy  'dndh  to  humble 

1,  13 

"•ly  'd/iiy  humble 

vi,  8 

Trrf  'inydn  humiliation 


i,  13 
ii,  23,  26 
111,10 

'^??  '^phdr  dust 

ill,  20  xil,  7 

yy  'ets  a  flrm-tiiing 

ii,  5,  6  X,  9 

Siiy  'dtscd)  to  hurt 

X,  9 

lnbi£3>  'atsldh  sloth 

X.  18 

D!ik3>  'etsem  a  bone 

xi,  5 

^j^y  'dqar  to  extirpate 

ill,  2* 

I'nS'  'ereb  dusk 

xl,  6 

Qi^S'  'droicm  smooth 

V,  15^  [14] 

tlUJy  'dsdli  to  do 


iv,  8 

V,  3  [2],  14  [13] 

viii,  16 


Xl,  3» 


i,  92,  13,  14 

ii,  2,  3,  5,  6,  8,  II2,  12,  Y, 

ill,  9,  112,  12,  142 

iv,  1,  3 

V,  1  [iv,  17] 

vi,  12 

Vii,  }4,  19,  20 

#  / 
^t33>  'eser  ten 

vii,  19 

piiij^  'dshuwq  oppressed 

See  pUJ^*  'dshaq 
'T'^y  'dsMyr  wealthy 

V,  12  [11]  X,  6,  20 

pp^  'dshaq  to  oppress 
iv,  1» 

p'di*  'dsheq  oppression 

V,  8  [7]  Vii,  7 

^ii'J  'osher  wealth 


viii,  1,3,  4,  9, 10, 11,12, 14, 

16,17 
ix,  3,  6, 102 
X,  19 
xl,  5 
xii,  5, 12 


iv,  8 

V,  13  [12],  14  [13],  19  [18] 

ny  'etli  a  coursing 

iii,  1*,  2'",  S-",  S-*,  C,  7'»,  S", 

11,  17 
vii,  17 


vi,  2 
ix,  11 


viii,  5,  6,  9 
ix,  8,  11, 12* 
X,  17 


^^  pega'  a  hit 

Ix.'ll* 

!1E  peh  the  mouth 

V,  '2  [1],  0  [5]  viii,  2 

VI,  7  X,  12, 132 


HEBREW-ENGLISH  INDEX. 


135 


n3  p«('7i  a  trap 

ix,  12 

iriwS  pdndh  to  face 

ii,Yl,  13 

(2^;2  pcimym  tlio  face 

i,  10, 16 

II,  r,  9,  262 

III,  14 
iv,  16 
Y,  1  [Iv^],  6  [5] 

Cy?  jya'am  a  stroke 

vi,  6 

D~^3  2X(rdeg  a  park 

li,  5' 

"i"^©  ^j*^/'??/  fruit 

11,5 

yns  pdrats  to  demolish 

Hi,  3  X,  8 

^Ti?  pdy'cir  to  quash 

xil,  5 

'^"viif  fhlier  an  explanation 

vili,  1* 

tiNrs  piWoicin  instantly 

ix,  11 

iD-'PS  pithffdm  a  decree 

vUl,  11* 

■)Nii:  ^«o'?i  a  flock 

11,7 

p"''!^  tsaddiyq  just 


vii,  3,  26 

viii.  1,3,  12, 13 

Ix,  1 

X,  5,  10 

xi,  1 


vii,  22 


ill,  \~ 

vll,  15,  16,  20 


viii,  142 
ix,  1,  2 


bb]?  qdlal  to  be-light 

vii,  22  X,  10,  20* 

S^i<3'p  H/i'«^  jealousy 

iv,  4*  ix,  G 

n:]?  qdndh  to  acquire 

11,  7 

yp.  A't'its  au  end 

iv,  8,  16*  xil,  12 

r|!l£p  qdtsajjh  to  fret 

V,  6  [5]* 

rj^P  qetseph  fretting' 

v,'ir[i6] 

^^P  qdtsar  to  reap 

xl,  4' 

N'^p  i7(?/7?,'  to  call 

vi,  10 

i'^p  (;^''/-«6  nearness 

Ix,  18 
I'np  (^ara/i  to  happen 

11,  14,  15  ix,  11 

ii'ip  qdroicb  near 
v,  1  [iv,  17] 

ynp  qdra'  to  rend 
ill,  T 


vii,  15 
viii,  13 


yyz  tsedeq  justice 

iiU  16  V,  8  [7] 

bi;  tsel  a  shade 

vi,  13  vii,  12 

n?:^  tsdmadb  to  sprout 

11,6 

■jnc^  tsdphoicn  the  north 

1,  6  xl,  3 

^lE^C  tsij'powr  a  t"witterer 

Ix,  13  xli,  4 


t-;~i2p  q'huicrdh  burial 

vi,  3* 

■n^P  5«&«r  to  bury 

Vili,  10 

■^"■np  qddoirsh  holy 

vili,  10 

S^^ip  /2«/'«^  to  be-blunt 

X,  10 

rb—p  Qoheleth  Congregator 

1,  1*,  2, 12  vii,  27  xil,  8, 9,  10 

bip  qowl  the  voice 

v,  3  [2],  6  [5]  X,  20 

vii,  0  xil,  4 

uip  qtiirm  to  rise 

Iv,  102  xii,  i 

"itip  qdtd/i  small 
ix',  14 


?^N!'^  rd^ih  to  see 

I,  8,  10,  14,  16 

II,  1,  3,  12,  13,  242 
iii,  10,  13,  16, 18,  222 
Iv,  1,3,4,  15 

V,  8  [7],  13  [12],  18  [17]2 
vi,  1,  5,  G 


vii,  11, 13,  14, 15,  27,  29 
viii,  9, 10,  162, 17 
ix,  9,  11,  13 
X,  5,  7 
xl,  4,  7 
xli,  3 


n'^iSt'l  r^iyth  a  seeing 

V,  11  [10]* 

"dx"!  rn'sh  tlie  head 

11,14  111,11 

"TwN"]  rVshoicn  head-ivard 

I,  11  Vii,  10 

n'l'dN'n  re'shiytli  a  heading 

vii,  8 

i'n  rah  abundant 

II,  21  viii,  6 
vi,  1,3  X,  6 
vii,  22,  29 

in  rob  abundance 

i,  18  V,  3  [2]2,  7  [0] 

15'n  rahal  to  be-abundant 

V,  11  [10] 

Ml"!  rdhdli  to  abound 

I,  16  vll,  16,  1« 

II,  7  ix,  18 
V,  7  [6],  11  [10],  12  [11],  17        X,  14 

[16],  20  [19]  Xi,  82 

vi,  112  xli,  9,  12 

ba'n  regel  the  foot 

v,'l'[iv,  17] 

ri'i'n  rddaph  to  pursue 

ill,  15 

nTn  ruicacJt  a  "wind 


lx,8 


XI,  1 


1,  62,  14,  17 
11,11,17,26 
ill,  19,  212 
Iv,  4,  6,  10 
v,  16  [15] 
Vi,  9 


vii,  82,  0 
vlH,  8 
X,4 

Xl,  4*,  5 
Xii,  7 


130 


ECCLESIASTES. 


'p'i'n  rihcq  to  empty 

xi,  3 

di'n  riiwsh  to  i»e-poor 

iv,  14  V,  8  [7] 

■pirTn  rachowq  far 

V,  23,  24 

'pri'n   rdchaq  to  be-far 

iii,  5*  xii,  0* 

""n  »•«'  bad  (+t»iiiiar) 


i,  13 

ii,  17,  21 

Iv,  3,  8  -^,     , 

V,  1  [iv,  17],  13  [12]2, 14  [13],  x,  5,  13 

16  [15]  xi,  2,  10 

vi,  1,  2  xii,  1, 14 

"■H  rea'  a  fellow 
iv,  4* 

y~i  roa'  badness 

vii,  3 

tlS"!  raah  to  feed 

xii,  11 

ri'"n  r^'iactlt  a  feeding 

i,  14  iv,  4,6 

ii,  11,  17,  2G  vi,  9 

"li"";"^  rn'yown  a  feed 

i,  17  ii,  22 

"""n  ra'a  to  bc-bad 

vii,  3* 

NS'n  rapJitV  to  cure 

iii,  3* 

tllh'n  ratsdh  to  accept 

Ix,  7 

y^'^  rdtmts  to  wreck 

xii,  C* 

'y^^  raqnd  to  skip 

iii,  4* 

n'j5'n  rdqacli.  to  spice 

X,  1 

*",l3"n  rdslid'  to  j.e-wicked 

vii,  17 

ydl  ?YYs^«'  wicked 


vii,  14,  15 

viii,  3,  5,  6,  9,  112,  12 

ix,  32,  1# 


iii,  17 
vii,  15 


viii,  10,  13,  14 
ix,  2 


"d'n  resha'  wickedness 

iii,  102  vii,  25 

biNp  sh^^oid  tlie  asked-placc 
ix,  10* 

7S'C3  sJuVal  to  ask 

ii,  10  vii,  10 

r|NC  sJuPtq/h  to  pant 

i,  5 

^irizd  sMniwdlL  a  sevenedness 

viii,  2  ix,  2 

n?'d  ultdhtch  to  congratulate 

iv,  2*  viii,  15 

r^b  mha'  to  iie-sated 

1,8* 


i'5"9  shdla'  to  seven-oneseif 

ix,  2* 

"'^w  s//f&"'  seven 
xi,  2 

y^b  §«&«'  satedness 

v,\2  [11] 

'■^d  shubar  to  break 

xii,  C 

njjb  sh^gdgdh  an  error 

v,'6  [5]*  X,  5 

rrib  &c»7(;/;  a  field 

v,  9  [8] 

n^d  shidddh  a  lady 
ii,8 

nid  *A/^?rA  U)  return 

i.  0  V,  15  [14] 


iii,  20. 
iv,  1*,  7 


ix,  11 
xii,  2, 


iv,  10 


iv, 


V,  10  [9] 
vi,  3 


pid  sMiwq  a  traversed-piace 

xii,  4*,  5 

pind  s^cJmcq  laughter 

ii,2   '  vii,  3,6 

ViTj'Cj  shdchacJi  to  boW 

xii,  4* 

pn"y  sdchaq  to  laugh 

iii,  4 

ni^nd  shaclicirawth  a  dawning 

xi,  10' 

"re  sMyr  to  sing 

ii,  82 

^■'d  sM?/?'  a  song 

vii,  5  xii,  4 

^wd  shdhth  to  lie-down 

ii,  23  iv,  11* 

n^w  shdlacli  to  forget 

ii,  16  viii,  10 

nibrd  slMthrth  silliness' 

i,  ir' 

■^^d  sdJ-dr  hire 

iv,  9*  ix,  5 

bd  s^eZ  which' 
viii,  17* 

uib'i:;  shdloicm  peace 

iii,  8 

nbd  shdlaclt  to  send 

xi,  1' 

^~"«13  shdlat  to  rule 

ii,  19  vi,  2 

V,  19  [18]  viii.  9 

■'i:;bd  sJnlf6ir)i  rulership 

viii, '4*,  8 

tl'^yO  shalliyf  a  ruler 

vii,  19  viii,  8 

TjVa  sMldl)  to  throw 

iii,  5,  C 

550  sJidlcon  to  ije-ai -peace 

V,  l^',  5  [4] 


X,  19 


ix,  5 


X,  5 


HEBREW- ENGLISH  INDEX. 


137 


labip  shdlash  to  treble 

nsiu  sdphdh  a  lip 

iv,  12 

X,'l2' 

QUJ  sham  there 

nnS^  sliiphchdli  a  slave-maid 

I.  5,  7                                              Ix.  10 
iii,  162, 17                                    xi,  3 

CO  shem  a  name 

ii,  7' 

kJEU?  shdphat  to  judge 
Hi,  17 

vl,  4, 10                                       Tii,  1 
rfsia  sdmach  to  be-glad 

bcUJ  sMphal  to  be-low 
xii,  4 

iii,  22                                           XJ9 
iv,  16                                           xi,  8,  9 

bs'^li  sMphel  a  low-place 

ri^sb  sdmeach  g\&6. 
ii,  10^ 

x,'6 

nibpTD  shij)hluwth  lowness 

nn?3ia  simchdh  gladness 

X,  18 

ii,*l,'2. 10,  26                              vlii,  15 
V,  30  [19]                                      Ix,  7 
vii,  4 

"iptj  shdqed  the  watchful-tree 

xli,  5* 

D'^?2'>1J  shdmoyim  the  sky 

nj5">D  shdqdh  to  drink 

i,  13  '                                    V,  2  [1] 
ii,  3                                              X,  20 
iii,  1 

ii,  e' 

lip  sar  a  prince 

D72">a  sMmam  to  desolate 

X,  7,  16,  17 

vii,  16 

iin'd  shdthdh  to  quaff 

yyd  shemen,  oil 

vii,  1                                          ix,  8                              X.  1 

ii,  24                                            viii,  15 
iii,  13                                         ix,  7 
V,  18  [17] 

;^.l:^72U5  sh^mfnm-eh  eight 
xi;2 

inui  shHMy  a  quaffing 

X,  17 

"•■2115  shdma'  to  hear 

1,8 

V,  1  [iv,  17] 

vii,  5%  SI 

*"^2d  shdmar  to  keep 

iii,  6* 

V,  1  [iv,  17],  8  [7],  13  [12] 
vlli,  2,  5 

w'2'd  shemesh  the  sun 

i,  3,  5,  9,  14 

ii,  11, 17, 18,  19,  20,  22 

iii,  16 

iv,  1,  3,  7,  15 

V,  13  [12],  18  [17] 

vi,  1,  5,  12 

N2w  sdne'  to  hate 

ii,  17, 18  iii,  8* 

Nj"d  shdild''  to  double 

viii,  1* 

";>2J  shdndh  a  duplication 
vi,  3*,  6  xi,  8 

n;'i^  shendh  sleep 

v,'l2  [11]  viii,  16 

"'"uD  sheniy  second 

iv,  8,  10,  15 

n';p  sh'^mii/hn  two 
iv,  3*,  9, 11, 12  xU  6 

12 


ix,l,  17 
xii,  13* 


X,  1,  4 
xii,  3,  13 


vii,  11 

viii,  9, 15«,  17 

ix,  3,  6,  9»,  11, 13 

x,5 

xi,  7 

xli,  2 


Xii,  1 


iTiiSillnFl  fhrn^dh  an  in-going 
V,  10  [9]* 

^in  tuwr  to  explore 

i,  13  vii,  2.T 

rtTnn  Vchilldh  au  Ill-boring 

X,  13*' 

T\T\T\  tachath  under 


i,  3,  9,  13,  14 

Vi,  1.13 

ii,  3,  11,  17,  18,19,20,23 

vii,  6 

iii,  1,16 

viii.  9, 15',  17 

iv,  1,  3,  7,  15' 

Ix,  3,  6.  9',  11, 13 

V,  13  [12],  18  [17] 

X,5 

ri?:n  tdmahh  to  have-consternation 

V,  8  [7] 

5i:yn  ta'dnuwg  a  luxury 

li,  s" 

12n  tdpTiar  to  stitch 

iii,  7 

r|"'j?ri  taqqtyi)h  opponent 

vi,  10 

Iii'?  tdqan  to  straighten 

i,  15  vii,  13 

r|~r  tdqapih  to  oppose 

Iv,  12* 


xii,  9* 


ENGLISH-HEBREW  INDEX. 

Showing  the  English  Word  Unifokmly  Employed  ln  the  Literal  Translation 

Interwoven  in  the  Exposition  as  the  Rendering  op  each  Hebrew 

Word  that  occurs  in  the  Book  of  Ecclesiastes. 


to  be-able  53^  ydkol 

to  abound  i^?*^  rdldh 

t()  abstract  ""^-J  gdra' 

abundance  ^'"t  rob 

abundant  S"!!  rdb 

to  be-abundant  i?'7  rdldb 

abundantly  "l?'!"  Tiarleh 

to  accept  '^^'^  rdtsdh 

to  acquire  i^^]^  qdndh 

an  acquirement  ^"'-JC^  miqneh 

to  add  '^^1  yu<;aph 

after  "^HN  ''achar 

to  i»e-after  "^nN  Vichar 

Jill  after-one  "^D^  ^acMr 

after-part  ri'^'^riN  ''achariyth 

after-wise  "P'""^  ''acharoxcn 

after"ward  S^^^'^tlN  '' achar owndh 

alive  "ij  chay 

one-aloffc  J^5-T  fi'^*"^^ 

already  "^3  i^Zia;- 

also  ^i  j7«?* 

although  lV&*  Hlluw 

to  amass  033  ^an^p 

apart  y?  [or  '53^;]  mm 

to  ascend  S^^i'  '«/«/* 

an  ascent  ^i"?  wa'«Z 

ascent- wise  '"  'ul 

to  ask  '^?'>^  shd'al 

tlic  asked-place  5iNd  sh^'owl 

bad  (+ thing)  ^'t!  ra' 
to  he-bad  "t^  rd'a' 
badness  ?"  ?'^a' 
ii  ban  C:"""  cherem 


to  bear  "T^^  yaZa<Z 

a  beast  f^^ij^  i^Mmdh 

because  ''?  ^ty 

the  belly  ")??5  Je^^n/ 

to  bend  r^f'  'dvatk 

to  bind  'iwN  V1f(;?* 

birthhood  rilV  yalddwth 

bitter  '""3  mar 

to  be-blunt  S^Ii^i^  $^«^«A 

to  boast  ^2"  Mlal 

boastfulness  M^Vi!^  howleldh 

boastfulness'  ri5'3in  MicUluwth 

a  bond  ^1~N  'efuwr 

a  bone  Cr^?  V^s<???i 

an  in-boringr  J^'^r'^T'  t'^chilldh 

a  born-one  "i;;?"!  ^cte? 

the  bosom  """n  cheyq 

to  bow  r^f"*?  slukJiach 

to  break  '^5">i5  sMhar 

a  breath  ^??v7  ^^?yeZ 

a  breath'  ^r^T>  Mbel 

a  bristle  !T^''3'v73  masm^rdh 

a  brother  HN  \uh 

to  bud  yi-  miwts 

to  build  M~  hdndh 

a  building-one  l?  5m 

a  built-one  r?  ?y«^A 

a  built-tiiin?  rra  laijith 

to  burden  ^^C  c(<5rt^ 

burial  I^'",''^p  q^lmwrdh 

to  bury  ^^'\>  qdhar 


to  call  N'^l^  qd.'o' 
to  catch  "1?^  Idkad 


138 


ENGLISH-HEBREW  INDEX. 


139 


a  cess-pool  yi^^'i  giiwmdU 

to  despise  !^^|i  ?«/»<?/* 

u  chamber  T!in  cheder 

to  despond  '*13?<;  yd\ish 

to  choose  If  5  ^(icJiar 

a  devoured-tiiiiig  finb  Zci-^^???, 

chosen  ^lti3  McMiwr 

devourment  ^i'fnb):  mileMmdh 

chosen-time  ^T^inS  b^cMwrah 

to  die  ri"2  muwth 

clean  "^in^  tdchoirr 

discerned-one  "^I^J  nohriy 

to  make-clear  'Tli  Imcr 

to  discipline  H'^b  MmatZ 

to  cling  l^'^J  Idvdii 

a  dismay al  Pnrn  chatJtchath 

a  commandment  l^Jif'?  mitsvdh 

to  do  !^"'f  f  '«s«/^ 

a  companion  '^^n  chuber 

a  dog  i?|?  l'cZe?> 

complete  V2  ^vj^ 

to  double  t<j9  shdna' 

to  congratulate  n:?d  sMlach 

to  draw  '^"'^"9  rndshal' 

Congregator  l^^^P  QoheletJi 

a  dream  uIPm  cliuUwm 

conjointly-with  t:?'  'fw 

to  drink  i^]J^  shdqdh 

a  conjunction  S"  V/7w 

a  duplication  !^"*^  shdndh 

conjunctiveness  !^^"  'iimmdh 

dusk  -!;:."  '^re& 

consentative-piant  f^f^'^^N  ''dViydwm^li 

dust  '^22>  V/jo7iar 

to  haTe-consternation  t^^P  tdmahli 

to  dwindle  '^?'9  mdhxTc 

contrivance  "i^'oin  cheshUim 

contrivance'  ^fi^'ijfn  chishshdhowtu/h 

the  ear  ")'.J<  'os«??i 

a  cord  ^1^  chuwt 

to  (siTe-)ear  ■)!«  'o3an 

iii-course-of  "i?  'a^ 

the  earth  "!7N  ''erets 

{  "4"!"      'a'?c?J. 
in-course-of+now  1      ' 

(  tl2*r  'adenndli 

to  eat  b:N  '«A'rtZ 
eight  f^.Jji'jp  sli^mowneh 

a  coursing  rr  '(?^7; 

to  empty  pi^  ?*(«/?'/ 

to  cover  !^wS  M^dh 

au  end  "p.  qets 

to  create  N^^li  Z/^ra' 

to  enlighten  "^tj J  2«Af«' 

a  cure  i*£'^7=  marpe'' 

an  enumeration  l^p  p(?/;Aer 

to  cure  NS'n  ropM' 

au  error  ^J?">?5  slifgdgdh 

exceedence  'P'^"';  yithnncn 

Darling  "'"J  Ddvid 

exceedfulness  'nriTi  mowthdi 

the  dark  "^"^'H  chosfiek 

exceeding  ^iv;'^"'  yowther 

to  darken  "^pn  chdalial- 

fhere-exist(s)  "4'^  2/<^^ 

a  dawning  rilinp  ahachumwth 

an  explanation  ^'9-  ;^^*'^<^'' 

a  day  Er  j^ozr m 

to  explore  'Tiri  fi/?rr 

death  rin;:  mdveth 

exposed-place  T:'  "lyr 

a  decree  t^ne  j?«YA$r(/w 

to  be-extant  f^"~  //(/ya/t 

a  deed  ^I^?!'2  ma'dseh 

to  be-extant'  J^'"  ^'^*«^ 

deep  p'sy  'am^^' 

to  extirpate  ^P"  '«2«7' 

to  delve  '"?r;  chdphar 

an  eye  ""'  'ayin 

to  demolish  }'"^2  ^^«ra?s 

to  descend  "Ti;'  y«;W 

the  face  S"':b  pdniym 

to  desire  !^;ij  'dmh 

to  face  i^jS  jxindh 

to  desolate  ^Ty  shdmum 

failure  *?^  ?''Z;.y 

140 


ECCLESIASTES. 


fair  !^r^  ydfheh 

a  fall  '?■?  nepTiel 

to  fall  ^?5  ndp^^ 

far  P'ir;'^  ruchowq 

to  lie-far  pn'n  rdchaq 

a  fastening  '^iit73  mdtsSwd 

a  fastenness  i^'J'^^'3  mHsowddh 

favor  "n  chin 

to  fear  N^^^  ^'^^•e' 

a  fearing-one  N'T?^  ydr^ 

a  feed  Ti""!!  ra'yown 

to  feed  ni''n  r«'«A 

a  feeding-  niy'n  r^'uwth 

a  fellow  >"n  reV 

a  fenced-place  5^5".  ganndh 

a  field  ^T^  ^^f^deh 

to  fill  Nb?:  m^Ze' 

to  find  n:^79  mdtsa' 

a  finished-thing  ''bs  ^«Z% 

a  firm-thing  '{^  'its 

a  fish  y^  dug 

the  fist  "En  cMphen 

fixed(ly)  "3  /ten. 

a  flier  T^'J  'owph 

a  flock  "Nit  tso'ti 

a  fly  '2^'z't  z^liml) 

to  fold  p5^  chdbaq 

folly  ^20  f<?^eZ 

foolish  b^D  paM? 

foolishness  rnibpo  fiHuwth 

the  foot  b:;'n  r^^eZ 

force  !j3  MicA 

a  forest  '^?r  ya'ar 

to  forget  npd  shdkach 

foul  N7::^  ^«me' 

the  fresh-part  "n^?  &«s«^ 

to  fret  r]!?!?  qdtsaph 

fretting  r]i?j5.  qetseph 

to  front  "155  ndgad 

fruit  ■^'^2  ^*Ky 

a  fund  C23  Tie^ep 

to  gather  ?1PN  '«paj5^ 
gathered-thing  J^SDN  ^a^ppdh 


a  gift  J^;»?'2  mattdndh 

a  gift'  r!ri73  mattath 

to  gfive  iri3  ndthan 

glad  f '.^""J?  sdmiach 

to  be-glad  n72b  sumach 

gladness  S^n?;"^  simchdh 

glowing  "nin  <;^(>M;r 

to  go  Nia  low'' 

a  goad  t^pS'T^  dorhowiidh 

God  fi"'f7 'N  ^eUhiyin 

an  in-going  !^N1!2Fi  fhuic'dh 

gold  ^i^J  «4Aa& 

good  ii!l2  ^ow& 

to  be-good  iit:  /owJ 

to  be-good'  ^^^  ydtdb 

great  bin.j  gddoal 

to  be-great  b^.j  gr^f^aZ 

a  grievance  SiN37a  maTc'owb 

to  grind  If  ^  tdchan 

a  grinding  S^Jtl??  tachandh 

to  guide  ^rtj  ndhag 

the  hand  ''^  y«(? 

a  hap  !T!^j^'?  miqreh 

to  happen  !T^j5  ja?*a^ 

a  happening  i^'^p^'^  m^qdreh 

happiness  ^'»2iN  ^esher 

to  haste  "»i3iri  chuwsh 

to  hate  N2b  sane' 

he  N1M  Amw' 

the  head  ">:ii<'n  ro'sh 

head-ward  p'dN'i  rVshown 

a  heading  rT^'^TN'^  re'shlyth 

to  hear  >'^^  shdma' 

the  heart  ^b  Z^ 

the  heart'  i^)  Z<'&rt6 

heaviness  "ri^s  MMicd 

a  hedge  ^17;-  ^fwZ^v- 

to  heed  !i25>  '</«a/i 

a  height  'Crt~'l2  mdrowm 

hire  '^^b  s«Mr 

a  hisser  "^ti^  ndchdsh 

a  hit  yyz  pegcC 

holy  'fiJTTi'  qddowsk 


ENGLISH-HEI 

JREW  INDEX. 

a  horse  010  fiUcf 

length  '?|"]N  'er^it 

to  be-hot  O'^n  cMmam 

to  lie-down  i?'>15  s/^d^^ 

how?  't^^^<  'Syh 

life  M^'H  chaydh 

humble  ^r?  'dniy 

to  lift  NiZJi  wrt«^i' 

to  humble  !^22>  'dndh 

to  be-light  V?]5  qdlal 

humiliation  1^3?^  'inydn 

a  lion  Mr.*N  'aryeA 

humness  l^in  Mmown 

a  lip  iriEb  sdjyhdh 

a  hundred  t^N73  7n<^V<^ 

a  little  t:3>7p  7?i«'a^ 

to  hurt  -^^  'dtsab 

to  be-little  12^73  «ia'a« 

to  hush  !^'^f|?  chdshdh 

to  live  !n|'n  chdydh 

lo  !1511  Mnneh 

if  CwS  '?w 

a  locust  S3n  chagch 

incliningly  t^^^'^  maftdh 

lofty  iTi'35  gahoiihli 

instantly  OiJirp  pith'oxcm 

lone  ^5  Jrt<Z 

interlaced-thing  i^?!;^?<  ^drulMh 

to  be-long  '^'^^  'ara^ 

to  investigate  ^j5n  cMqar 

to  lose  "15^  ^dhad 

iron  ^^.'^^  iffl/'^^Z 

a  lot  pytl  cheleq 

to  issue  N22^  t/4<«(i' 

love  !^0!nN  \iliahah 

to  love  -!j^  'rt/iaS 

ajar  "I?  ^T«Z 

a  low-place  '5">?^  sT^^P^i-el 

jealousy  tiNSi?  ^^mVtA 

to  be-low  -'P"'!'  shdpTial 

to  judge  Il^?'>p  shdphat 

lowness  rirtd  sMpTiluwth 

a  judgment  ^S'ii:7p  mishjMt 

a  luxury  ^1-?'»D  ta'dniacg 

just  P"'"i?  tsaddiyq 

a  lying-pla«e  ^^l^'?  mishhUh 

justice  p"!:i  ^sefZc^ 

a  man  O^?  ''dddm 

to  keep  "H'^UJ  shdmar 

a  master  72'5  Ja'aZ 

a  king  '^'■'9  TOt'^c^ 

a  minister  "^^b^J  maVdk 

to  be-king  ^T^  mdlak 

the  moon  t!lTr  ydreach 

a  kingdom  riisb^a  malMwth 

a  mortal  ^i^N  ''emwsh 

a  kneeling-piace  S^O"^^  iTekdh 

a  mother  ON  V??i 

to  know  '*'!!^  yrt(?«' 

mourning  i'?N  '^eZ 

knowingness  i"!!'?  madda' 

the  mouth  5^E  ^je/j 

knowledge  r;"i  fZ^'a^A 

a  mutter  5^.^"  hegeh 

to  lack  'nort  didder 

a  name  OV^  sMm 

lacking  ""Or;  cJidQer 

nay  ^N  V/Z 

a  lacking-thlujj  "p'"On  che^rown. 

near  Oi'^j^  qdroirh 

a  lad  'I?'?  n«'ar 

nearness  S'^P  2*''«* 

a  lady  i^"  w5  sMdddli 

new  '>^~'7  chdddsh 

to  lament  ^?9  fdphad 

night  t^p"^  In/Wi 

to  laugh  ~u9  sdchcui 

the  north  "p-^  tsdyiJiuwn 

laughter  pirt'b  s^chowq 

not  ■     .,   ,,  . 

to  leak  tl^'l  ddlaph 

141 


142 


ECCLESIASTES. 


nothing"  "N  'ayin 

a  number  ^7^^?  mipjxif 

an  occasion  "ff  s^mdn 
oil  """9  sTiemen 
old  "P.T  ^a^e/i 
one  "inj*  Wt«(^ 
opponent  ri"/?*?  taqqiyjTli . 
to  oppose  r|~ri  tdqajih 
to  oppress  ~  wf  '«*Aaj 
oppressed  pl'^y  'dsMmq 
oppression  pw*'  '^sZie^' 
or  'IN  W 
outside  "I'ln  cMiwts 

the  palm  ^13  ^-o^^/i 

to  pant  kl^jt'O  shiVcqih 

a  park  '^T)'^  pardeg 

to  part  ?^"2  ondndh 

peace  Ci-y  shdloicm 

to  be-at-peace  fir">jj  shdlam 

a  person  ^"^  '*y«A 

a  pit  "^12  Jow/- 

to  plant  "!^j  ndta'  .  . 

to  plead  VI  (Zl^/'' 

pleadership  i^^"'']'?  m^diyndh 

to  please  '■fr'7  cMphets 

pleasure  yf?n  cMpheU 

to  be-poor  "i'l'n  o'uwsh 

Possess-peace  Ck"^'''*'"!  y^TiiwsMlaim 

pray  N3  ?<«' 

precious  "nj?^  yajar 

presumption  ^03  ^ec^'? 

presumptuous  ^"'22  I'^iyl 

H  prier  'np^si  Ja^i-//- 

a  prince  "np  ««;■ 

Prince  4- of-the  + Mighty  "^^"f^l  TimVel 

a  prying  'n":^  loqer 

to  pursue  rj'i'n  rddaph 

to  quaff  ttr"^  sMthdh 

a  quaffing  "r?^  shnhiy 

a  quafflng-time  tnri"^'?  misUeh 

to  quash  'I'ns  ^arar 


remembrance 


to  ray  nnt  sdrach 

to  reap  *I^J5  g-a/^a;- 

a  rebuke  ^"'^^l  ga'drdh 

to  reduce  'po  f(Ua?i 

reduced  l??^?  mi^l-m 

to  reign  '>=J"3  mdshal 

a  reigning-speech  Vt;73  iruUhdl 

to  remember  'npj  sftAar 

(,  'nST  zeker 

a  remembrancer  'p'^1  eikhdi-own 

to  remove  i'o;  ««(;«' 

to  rend  "'Tij  qdra' 

repeatedly  Tiy  'o^^>(^ 

to  reserve  ^i?N  'dtsal 

a  respiration  '^ES  7iephesh 

a  rest  nn:  nachath 

to  rest  ri13  nuwaeh 

to  rest'  n:;'  ydnach 

to  restrain  5"'2  TO«?ia' 

to  retain  Nb2  MZa' 

to  return  laTC  shuiob  . 

the  right-hand  'p'?!  ydmiyn 

to  rise  fiip  5?<i/'m 

a  rising-point  fiip'$  mdqotmn 

a  robe  ^^3  &e^e<? 

a  rolled-thing  HV.^  gulldh 

a  roller  ^2^-^  galgal 

to  rule  ^^"iJ  s/iaZaf 

a  ruler  t^'^Vui  slialliyt 

rulership  's^'^V  shiltown 

a  run  }*^T2  merowts 

« 
to  be-sated  "'?^  sdM 

satedness  "*5^  *'''''^' 

to  say  T2N  ''dmar 

a  scud  i5>  'a J 

a  sea  i2|'  ydm 

to  search  i^p|i  MqasJi 

second  "^^la  sA^wty 

to  see  S^N'n  rd'dh 

a  seeing  ri^N'n  r^^iyth 

to  seek  w'n'j  ddrash 

to  seize  TfiN  '«cAas 


ENGLISH-HEBREW  INDEX. 


143 


to  send  nbuj  sMlucJi 

a  sending  rribd7a  mishlachath 

a  servant  ^5?  ^^^^ 

to  serve  "i^J'  '«5<kj5 

service  "??!  'aJa(^ 

seven  ^^d  s^eJa' 

to  seven-oneseif  TT6  shlhi' 

a  sevenedness  Win\p  s¥huw'dh 

a  shade  bl?  iJse^ 

she  J?'"  Aiy' 

a  shine  '^^N  ^oicr 

to  shine  "''iN  'owr 

a  shower  Cp:^  geshem 

a  shrieking  !^p^^"f  z^'dqdk 

to  shut  "i9  ?''{/«'' 

to  be-sick  ^'pn  chdldh 

sickness  ^pn  c/^oZiy 

a  sight  "i*"!"?  mar  eh 

silliness'  ribpb  sihluwih 

silver  r|52  legeph 

to  sin  N^n  chdi/i? 

to  sing  ^"">p  s^fyr 

to  sit  ^P;  ydshab 

to  skip  "ij5'7  7'«y«(Z 

the  sky  ^'""9  shdmayini 

a  slaughter  n?'?  ^eJr/cA 

to  slaughter  n^J  saJacA 

a  slave-maid  S^';!^  sMphchdh 

sleep  !^fy  shendh 

to  sleep  Tw^  ydshm 

to  slip  ^'?52  wafo^ 

sloth  ri'jj:"  'rt?«?«76 

small  "^~  qdtdri 

to  smite  ^T"  ^ara^ 

smooth  Qi^f  'drowm 

to  snap  ~r:  ndthaq 

to  snare  "«^]^;  ydqash 

a  song  "'p  s^iy?* 

the  south  Ci^"!  ddrowm 

to  sow  "TJ  ^«ra' 

a  sowing  i'^T  s^ra' 

to  speak  '"?'i  ddbar 

a  speech  "^"7  fZa&rfr 

Mifh-speediness  5^"^'''?  rreherah 


to  spice  nji'^  rdqach 

to  split  "];2  5'fr2«' 

a  spoken-thing  !T;:?1  dtiJrrtA 

a  spring  "1373  malhuwa' 

to  spring  ^"55  Ti^zSa' 

to  sprout  n*:^  tsdmach 

stability  r":N  •e?«e^7t 

a  stalwart  '~'^2.".  giUmcr 

to  be-stalwart  '"?-;•  (7a5ar 

stalwartness  t^'",ii.''  g^'Mwrdh 

to  stand  "':"  'a/ztotZ 

a  star  -zyz  ImcMb 

a  stay  "niT  (?(?Mr 

to  stitch  ^.ZF\  tdphar 

to  stink  wN2  M-ash 

a  stone  "^Jj:  VSm 

to  straighten  *j5ri  tdqan 

a  stream  ^tj?  nwhal 

a  streaming  S^^n?  nachaldh 

strength  ""  ''>s 

a  stripping  ^\'>.  gezel 

a  stroke  ^"?  ;j"/''/to 

to  be-strong  ">  '«^a3 

study  5~?  ?«/'ff^ 

to  succeed  ^V^s  MaMr 

success  '"'"vr  kishrown 

the  sun  w":'i::  shemesh 

to  surround  -?w  cr/7>(//y 

a  surrounding  ~f'r?  fdhiyMh 

to  swallow  "^^  Z»«/«' 

sweet  r"^""?  mdtMicq 

a  swinger  rb"  (7e?e^A 

tearfulness  !^^"f1  dim'dh 

ten  "'i^.?  V«e/' 

a  teiinination  r;io  pow?;^^ 

to  test  n^:  xdfdh 

then  '^  '«2 

there  no  sAaw 

these  ~TX  'eUeh 

they  nr;  hem 

they'  tT'ilj  hemmdh 

to  think  V?  &«V'* 

thou  "rx  \tftdh 


144 


ECCLESIASTES. 


to  throw  "^i^^  sMlaJc 

toil  '7?'  '<'"^<'^ 

to  toil  ^"2f*  'umal 

toiling-  V7:y  'dmel 

the  tongue  "P">iJ)'  lashotcn 

to  totter  i'lT  0Mwa' 

to  touch  ySj  na^a' 

toward  '4<  ''el 

:i  trap  riE  ^w^-A 

a  traversed-piace  p'»T25  sAwwg 

a  tread  '^'yi  derek 

a  treasure  !iyap  fgulldh 

to  treble  'oV^  sMlash 

to  be-in-trepidation  ^!!J2i  J«AoZ 

trustfulness  linaa  Uttdchown 

a  turn  'T'O  f  iyr 

to  turn  "iiD  fuicr 

a  turned-thing  T'O  f  %?• 

(b^n  chehel 
a  twist  ■{  1     ' 

to  twist  b^n  chabal 

a  twitterer  Tisii:  tsij)p6wr 

two  fi'l'SUJ  sh'^nayim 

under  rirrn  tachath 
upright  "T-iJ^  ydsMr 
uprightness  ^"^'^  j'os/^r 

to  vacate  ^^23  Ja^aZ 

a  vanishing-point  tibiy  'OwUm 

to  vex  0?3  M'ap 

vexation  &?'S  Z;a'fff 

a  vineyard  Q'^3  i-ez-em 

the  voice  bip  qowl 

a  vow  T^^  jie^Zer 

to  vow  Ti3  nddar 

to  walk  "^ibri  AaZa* 


to  walk'  '?jb^  ^Z''^^'!^ 

to  be-warm  Dn^  yucham 

the  watchful-tree  1J5TIJ  sMqed 

w^ater  Q"!'?  mayim 

wealth  '^'«l?'*  'osher 

wealthy  T''>Pf  'dshiyr 

weariness  S^yi-]  y^gt'dh 

weary  5'.^)'  ydgea' 

to  be-weary  ^J^  j'ff^'a' 

to  weep  ^p|i  MMA 

,  H7a  vidh 
w^hat? 


(  H7a  ?«oA  ) 
\     '  ^  etc. 


whatever  !n72iN72  in^''mmrm'k 

where  ?  "^N  '% 

which  TvpN  'asAer 

which'  ^'^  sliel 

white  "i^b  Zrt?4;i 

who  ?  "^'P  TO% 

wicked  ""»5^'^  o'dshd' 

to  be-wicked  *'^'n  rdsA«' 

wickedness  5"w'n  9-<?«A«' 

a  wind  ni'i  ruwach 

wine  1?^  yayin 

a  wing  J]:3  Mndph 
wisdom  •^'psn  chohmdh 
wise  l3Drt  cMhdm 
to  be-wise  fi?n  cMkam 
to-wit  nx  '<5;7t 
woe  ''^5  'iy 

a  woman  tr^JJN  HshsMh 
to  wreck  )*"i£'n  rdtsats 
to  write  l^ri^  X'«<7<a5 
a  writhe  b";ri  c7iayi2 

yet  vjN  'opA 
yon  JiT  seA 
yon'  ?i't  z6h 


Date  Due 


